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繁體中文
英語原文
In this chapter, I. We are sure to find the grace of Christ, published by himself to a lost world in the everlasting gospel, under the type and figure of Isaiah's province, which was to foretel the deliverance of the Jews out of Babylon, Isa 61:1-3. II. We think we find the glories of the church of Christ, its spiritual glories, described under the type and figure of the Jews' prosperity after their return out of their captivity. 1. It is promised that they decays of the church shall be repaired, Isa 61:4. 2. That those from without shall be made serviceable to the church, Isa 61:5. 3. That the church shall be a royal priesthood, maintained by the riches of the Gentiles, Isa 61:6. 4. That she shall have honour and joy in lieu of all her shame and sorrow, Isa 61:7. 5. That her affairs shall prosper, Isa 61:8. 6. That prosperity shall enjoy these blessings, Isa 61:9. 7. That righteousness and salvation shall be the eternal matter of the church's rejoicing and thanksgiving, Isa 61:10,11. If the Jewish church was ever thus blessed, much more shall the Christian church be so, and all that belong to it.
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The Office of the Messiah (706 BC)
繁體中文
彌賽亞的職分 (706 BC)
¹ 主耶和華的靈在我身上；因為耶和華用膏膏我，叫我傳好信息給謙卑的人；差遣我醫好傷心的人，報告被擄的得釋放，被囚的出監牢；
² 報告耶和華的恩年，和我們神報仇的日子；安慰一切悲哀的人；
³ 賜華冠與錫安悲哀的人，代替灰塵；喜樂油代替悲哀；讚美衣代替憂傷之靈；使他們稱為公義樹，是耶和華所栽的，叫他得榮耀。
那位是聖經最好的解經者的，毫無疑問為這幾節經文作了最好的解釋——就是我們的主耶穌自己，他在拿撒勒的會堂裏讀了這段（也許是當日的課程），並完全將之應用在自己身上，說，「今天這經應驗在你們耳中了」（Lu 4:17,18,21）；他開這段經文時口中所出的恩言，為一切聽見的人所欽佩。正如以賽亞被授權、被指示去向巴比倫的猶太人宣告自由，照樣基督——神的使者——要向一個失喪的世界發布更喜樂的禧年。我們在此被告知：
I. 他如何被裝備並合格於這工：「主耶和華的靈在我身上」（Isa 61:1）。先知有時有神的靈感動他們，既教導他們當說的，又激發他們去說。基督有靈常常在他身上，是無限量地；但與先知有同樣的旨意——作謀略的靈和勇敢的靈（Isa 11:1-3）。當他開始執行他先知的職分時，聖靈如鴿子「降在他身上」（Mt 3:16）。這在他身上的靈，他傳授給那些他所差遣去宣揚同樣好信息的人，在他給他們委任時對他們說：「你們受聖靈」，藉此批准了這委任。
II. 他如何被任命和受膏於這職分：「神的靈在我身上，因為主耶和華用膏膏我。」神召他去作的工，他就裝備他去作；「所以」他賜他聖靈，因為他已藉著神聖而莊嚴的膏抹將他分別出來擔任這大職分，如從前的君王和祭司藉著受膏被指派擔任其職分。因此救贖主被稱為「彌賽亞」、「基督」，因為他「被膏抹，比他的同伴更有喜樂油」。「他差遣了我」；我們的主耶穌不是未被差遣的；他從那權能之源得了委任；「父差遣了他」並「給了他命令」。這對我們是大安慰——基督所說的一切，他都有天上的權柄；他的教訓不是他的，乃是差他來者的。
III. 他被任命和受膏所要作的工是甚麼。
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他要作傳道者，要執行先知的職分。他如此喜悅神藉著他向人所顯的善意，以致他親自要作傳講者，使福音的事奉因此得尊榮，聖徒的信心得以堅固和勉勵。他要傳「好信息」（這就是「福音」的意思）「給謙卑的人」——給悔改、謙卑、靈裏貧窮的人；對他們，救贖主的信息確實是好信息，純正的福音，「信實的話，配得一切悅納」。貧窮人通常最易接受福音（Jam 2:5），當我們以當有的溫柔領受它時，它對我們才有效；基督對這樣的人傳好信息，當他說，「溫柔的人有福了」之時。
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他要作醫治者。他被差遣去「醫好傷心的人」——如同疼痛的肢體被纏裹以減輕痛苦，如同折斷的骨頭和流血的傷口被纏裹，使它們得以接合和癒合。那些為罪心碎、在罪咎的感覺和對忿怒的恐懼下真正自卑的人，在基督的福音中可得著使他們安舒、使他們的恐懼平息的供應。只有那些經歷過悔改之痛的人，才可期望得著神聖安慰劑和慰藉的喜樂。
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他要作拯救者。他被差遣作先知去傳講，作祭司去醫治，作君王去發布通告——而且有兩種：（1）對朋友的和平通告：他要「報告被擄的得釋放」（如古列對被擄的猶太人所行的）和「被囚的出監牢」。因我們因罪的罪咎被拘禁在神的公義之下，是他合法的俘虜，為罪被賣，直到那大債還清，基督讓我們知道他已為那債向神的公義作了滿足，他的滿足已被悅納，我們若懇求它、依靠它，並為他所施的恩在感恩中將自己和我們一切所有的都歸給他，我們就可以因信申請我們的赦免並享受其中的安慰；對我們「不再有定罪」。又因我們裏面罪的轄管，我們被拘禁在撒但的權下，被賣在罪下，基督讓我們知道他已勝過撒但，已「敗壞那掌死權的和他的作為」，並為我們預備了充足的恩典，使我們能脫去罪的軛，解開「頸項的鎖鍊」。「兒子」樂意藉著他的靈「叫我們自由」；那時我們就「真自由了」——不僅從被擄的痛苦中得釋放，更被提升到公民的一切特權和尊嚴。這就是福音的宣告，它如同禧年號筒的吹響——宣告大釋放之年（Le 25:9,40），暗指此處被稱為「耶和華的恩年」——我們被神悅納的時候，這是我們自由的源頭；或者被稱為「主的年」，因為它宣揚他的白白的恩典，為他自己的榮耀；又被稱為「恩年」，因為它給我們帶來好信息——對那些知道自己靈魂的能力和需要的人，不能不是非常可悅納的。（2）對仇敵的宣戰通告。基督宣告「我們神報仇的日子」——他所要施的報復：[1] 對罪和撒但、死亡和陰間，以及一切黑暗的權勢——這些要為我們的拯救而被毀滅；基督在他的十字架上勝過了這一切——既剝奪削弱了他們，又羞辱了他們，並「將他們明明白白地示眾」，在其中為他們對神和人所行的一切傷害向他們報復（Col 2:15）。[2] 對人類中那些對這些善意供應頑抗到底的人。他們不僅要如他們所應得的那樣留在自己的被擄中，更要被當作仇敵對待；我們有福音的總結（Mk 16:16），其中那部分「信而受洗的必然得救」對那些願意接受的人宣告「耶和華的恩年」；但另一部分「不信的必被定罪」宣告「我們神報仇的日子」——他要向那些「不順從福音」的人所施的報復（2Th 1:8）。
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他要作安慰者，而他作傳道者、醫治者、拯救者，就是安慰者；他被差遣去「安慰一切悲哀的人」——他們悲哀時尋求他，而不是尋求世界，以求安慰。基督不僅為他們預備安慰、宣告安慰，更將安慰應用在他們身上；他藉著他的靈安慰他們。在他裏面有足夠「安慰一切悲哀的人」，無論他們的痛處或憂傷是甚麼；但這安慰是確定賜給那些「在錫安悲哀的人」——那些「按著神的意思，依著神」憂傷的人，因為他住在錫安——那些「因錫安的」災禍和荒涼而悲哀的人，藉著聖潔的同情與神一切受苦的百姓的眼淚交流，雖然自己並不在患難中；這樣的眼淚神有「皮袋」收存（Ps 56:8），這樣的哀悼者他預備了安慰。正如「從錫安所出的福分」是屬靈的福分，照樣「在錫安悲哀的人」是聖潔的哀悼者——他們把自己的憂傷帶到施恩座前（因為在錫安有施恩座），如哈拿在耶和華面前傾吐出來。對這樣的人，基督已藉著他的福音指定、並要藉著他的靈賜下（Isa 61:3）那些不僅要在憂傷中扶持他們，更要把憂傷轉為讚美之歌的安慰。他要賜給他們：（1）「華冠代替灰塵」。他們如大悲哀之時通常所作的躺在灰塵中，他們不僅要從塵土中被抬起，更要顯得愉快。注意，基督徒聖潔的喜樂是他們的美，是他們信仰告白的大裝飾。此處原文有優美的雙關語：他要賜他們 pheer——華美——代替 epher——灰燼；他要將他們的憂愁轉為喜樂，如同你調換一個字母那樣快而易；因為他一發聲，事就成了。（2）「喜樂油」——使「臉面發光」——代替「悲哀」——「使臉面失色」、使之不可愛的。這「喜樂油」是聖徒從基督自己所被膏「比他同伴更有」的那「喜樂油」而得的（Heb 1:9）。（3）「讚美衣」——如感恩之日所穿的美衣——代替「憂傷之靈、昏暗或萎縮」——公開的喜樂代替隱秘的哀傷。「憂傷之靈」他們留給自己（錫安的哀悼者「在暗中哭泣」）；但他們所得報酬的喜樂，在別人眼中如同衣服穿在他們身上。請觀察，神賜喜樂油之處，他也賜讚美衣。從神而來的安慰，使人心傾向於感謝神，並在感謝中心胸寬廣。凡我們有喜樂的，神必得著讚美和榮耀。
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他要作栽培者；因為教會是神的耕種田地。「所以」他要為他的百姓作這一切——醫治他們的傷、釋放他們脫離捆綁、在他們的憂傷中安慰他們——「使他們稱為公義樹，是耶和華所栽的」——使他們如此，並被承認為如此——使他們作神葡萄園的裝飾，並如「神所栽種的」枝子「結出義的果子」（Isa 60:21）。基督為我們所作的一切，都是為要使我們成為神的子民，作為活樹在某种程度上事奉他——「栽種在耶和華的殿中」，「在我們神的院宇內發旺」；而這一切「都是為叫他得榮耀」——使我們被帶領以真誠的虔敬和典範的為人來榮耀他（因為「我父就因此得榮耀，你們多結果子」），使別人也因神在他百姓身上所顯的恩寵、和在他們裏面所發的恩典而讚美他，使他永遠「在他聖徒中得榮耀」。
英語原文
The Office of the Messiah (706 BC)
¹ The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound;
² To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn;
³ To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.
He that is the best expositor of scripture has no doubt given us the best exposition of these verses, even our Lord Jesus himself, who read this in the synagogue at Nazareth (perhaps it was the lesson for the day) and applied it entirely to himself, saying, This day is this scripture fulfilled in your ears (Lu 4:17,18,21); and the gracious words which proceeded out of his mouth, in the opening of this text, were admired by all that heard them. As Isaiah was authorized and directed to proclaim liberty to the Jews in Babylon, so was Christ, God's messenger, to publish a more joyful jubilee to a lost world. And here we are told,
I. How he was fitted and qualified for this work: The Spirit of the Lord God is upon me, Isa 61:1. The prophets had the Spirit of God moving them at times, both instructing them what to say and exciting them to say it. Christ had the Spirit always resting on him without measure; but to the same intent that the prophets had, as a Spirit of counsel and a Spirit of courage, Isa 11:1-3. When he entered upon the execution of his prophetical office the Spirit, as a dove, descended upon him, Mt 3:16. This Spirit which was upon him he communicated to those whom he sent to proclaim the same glad tidings, saying to them, when he gave them their commission, Receive you the Holy Ghost, thereby ratifying it.
II. How he was appointed and ordained to it: The Spirit of God is upon me, because the Lord God has anointed me. What service God called him to he furnished him for; therefore he gave him his Spirit, because he had by a sacred and solemn unction set him apart to this great office, as kings and priests were of old destined to their offices by anointing. Hence the Redeemer was called the Messiah, the Christ, because he was anointed with the oil of gladness above his fellows. He has sent me; our Lord Jesus did not go unsent; he had a commission from him that is the fountain of power; the Father sent him and gave him commandment. This is a great satisfaction to us, that, whatever Christ said, he had a warrant from heaven for; his doctrine was not his, but his that sent him.
III. What the work was to which he was appointed and ordained.
1. He was to be a preacher, was to execute the office of a prophet. So well pleased was he with the good-will God showed towards men through him that he would himself be the preacher of it, that an honour might thereby be put upon the ministry of the gospel and the faith of the saints might be confirmed and encouraged. He must preach good tidings (so gospel signified) to the meek, to the penitent, and humble, and poor in spirit; to them the tidings of a Redeemer will be indeed good tidings, pure gospel, faithful sayings, and worthy of all acceptation. The poor are commonly best disposed to receive the gospel (Jam 2:5), and it is likely to profit us when it is received with meekness, as it ought to be; to such Christ preached good tidings when he said, Blessed are the meek.
2. He was to be a healer. He was sent to bind up the broken-hearted, as pained limbs are rolled to give them ease, as broken bones and bleeding wounds are bound up, that they may knit and close again. Those whose hearts are broken for sin, who are truly humbled under the sense of guilt and dread of wrath, are furnished in the gospel of Christ with that which will make them easy and silence their fears. Those only who have experienced the pains of a penitential contrition may expect the pleasure of divine cordials and consolations.
3. He was to be a deliverer. He was sent as a prophet to preach, as a priest to heal, and as a king to issue out proclamations and those of two kinds:—(1.) Proclamations of peace to his friends: He shall proclaim liberty to the captives (as Cyrus did to the Jews in captivity) and the opening of the prison to those that were bound. Whereas, by the guilt of sin, we are bound over to the justice of God, are his lawful captives, sold for sin till payment be made of that great debt, Christ lets us know that he has made satisfaction to divine justice for that debt, that his satisfaction is accepted, and if we will plead that, and depend upon it, and make over ourselves and all we have to him, in a grateful sense of the kindness he has done us, we may by faith sue out our pardon and take the comfort of it; there is, and shall be, no condemnation to us. And whereas, by the dominion of sin in us, we are bound under the power of Satan, sold under sin, Christ lets us know that he has conquered Satan, has destroyed him that had the power of death and his works, and provided for us grace sufficient to enable us to shake off the yoke of sin and to loose ourselves from those bands of our neck. The Son is ready by his Spirit to make us free; and then we shall be free indeed, not only discharged from the miseries of captivity, but advanced to all the immunities and dignities of citizens. This is the gospel proclamation, and it is like the blowing of the jubilee-trumpet, which proclaimed the great year of release (Le 25:9,40), in allusion to which it is here called the acceptable year of the Lord, the time of our acceptance with God, which is the origin of our liberties; or it is called the year of the Lord because it publishes his free grace, to his own glory, and an acceptable year because it brings glad tidings to us, and what cannot but be very acceptable to those who know the capacities and necessities of their own souls. (2.) Proclamations of war against his enemies. Christ proclaims the day of vengeance of our God, the vengeance he takes, [1.] On sin and Satan, death and hell, and all the powers of darkness, that were to be destroyed in order to our deliverances; these Christ triumphed over in his cross, having spoiled and weakened them, shamed them, and made a show of them openly, therein taking vengeance on them for all the injury they had done both to God and man, Col 2:15. [2.] On those of the children of men that stand it out against those fair offers. They shall not only be left, as they deserve, in their captivity, but be dealt with as enemies; we have the gospel summed up, Mk 16:16, where that part of it, He that believes shall be saved, proclaims the acceptable year of the Lord to those that will accept of it; but the other part, He that believes not shall be damned, proclaims the day of vengeance of our God, that vengeance which he will take on those that obey not the gospel of Jesus Christ, 2Th 1:8.
4. He was to be a comforter, and so he is as preacher, healer, and deliverer; he is sent to comfort all who mourn, and who, mourning, seek to him, and not to the world, for comfort. Christ not only provides comfort for them, and proclaims it, but he applies it to them; he does by his Spirit comfort them. There is enough in him to comfort all who mourn, whatever their sore or sorrow is; but this comfort is sure to those who mourn in Zion, who sorrow after a godly sort, according to God, for his residence is in Zion,—who mourn because of Zion's calamities and desolations, and mingle their tears by a holy sympathy with those of all God's suffering people, though they themselves are not in trouble; such tears God has a bottle for (Ps 56:8), such mourners he has comfort in store for. As blessings out of Zion are spiritual blessings, so mourners in Zion are holy mourners, such as carry their sorrows to the throne of grace (for in Zion was the mercy-seat) and pour them out as Hannah did before the Lord. To such as these Christ has appointed by his gospel, and will give by his Spirit (Isa 61:3), those consolations which will not only support them under their sorrows, but turn them into songs of praise. He will give them, (1.) Beauty for ashes. Whereas they lay in ashes, as was usual in times of great mourning, they shall not only be raised out of their dust, but made to look pleasant. Note, The holy cheerfulness of Christians is their beauty and a great ornament to their profession. Here is an elegant paronomasia in the original: He will give them pheer—beauty, for epher—ashes; he will turn their sorrow into joy as quickly and as easily as you can transpose a letter; for he speaks, and it is done. (2.) The oil of joy, which make the face to shine, instead of mourning, which disfigures the countenance and makes it unlovely. this oil of joy the saints have from that oil of gladness with which Christ himself was anointed above his fellows, Heb 1:9. (3.) The garments of praise, such beautiful garments as were worn on thanksgiving-days, instead of the spirit of heaviness, dimness, or contraction—open joys for secret mournings. The spirit of heaviness they keep to themselves (Zion's mourners weep in secret); but the joy they are recompensed with they are clothed with as with a garment in the eye of others. Observe, Where God gives the oil of joy he gives the garment of praise. Those comforts which come from God dispose the heart to, and enlarge the heart in, thanksgivings to God. Whatever we have the joy of God must have the praise and glory of.
5. He was to be a planter; for the church is God's husbandry. Therefore he will do all this for his people, will cure their wounds, release them out of bondage, and comfort them in their sorrows, that they may be called trees of righteousness, the planting of the Lord, that they may be such and be acknowledged to be such, that they may be ornaments to God's vineyard and may be fruitful in the fruits of righteousness, as the branches of God's planting, Isa 60:21. All that Christ does for us is to make us God's people, and some way serviceable to him as living trees, planted in the house of the Lord, and flourishing in the courts of our God; and all this that he may be glorified—that we may be brought to glorify him by a sincere devotion and an exemplary conversation (for herein is our Father glorified, that we bring forth much fruit), that others also may take occasion from God's favour shining on his people, and his grace shining in them, to praise him, and that he may be for ever glorified in his saints.
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The Office of the Messiah; The Prosperity of the Church (706 BC)
繁體中文
彌賽亞的職分；教會的興盛（主前706年）
⁴ 他們必修造已久的荒場，建立先前淒涼之處，重修荒廢城邑，這代代淒涼之處。
⁵ 那時外人必起來牧放你們的羊羣，外邦人必作你們耕田的、理葡萄園的。
⁶ 你們倒要稱為耶和華的祭司；人必稱你們為我們神的僕役；你們必吃用列國的財物，因得他們的榮耀自誇。
⁷ 你們必得加倍的好處，代替所受的羞辱；他們必為所得的分分外歡樂；所以他們必在自己的地上雙倍擁有；永遠的喜樂必歸與他們。
⁸ 因為我耶和華喜愛公平，恨惡搶奪為燔祭；我要憑誠實引導他們的工作，又要與他們立永約。
*⁹ 他們的後裔必在列國中被人認識，他們的子孫在眾民中也是如此；凡看見他們的，必認他們是耶和華所賜福的後裔。
此處對如今被擄歸回、又在本國定居的猶太人作出應許，這些應許可延伸至福音教會和一切信徒——他們因恩典從屬靈奴役中得釋放；因為這些都可作屬靈的應用。
I. 應許他們的房屋要重建（Isa 61:4）——他們的城邑要從久已躺臥的廢墟中興起，重新修整供他們使用：他們必修造已久的荒場；那已久的荒場必被建造，荒廢的城邑必被修復，先前淒涼之處——甚至代代淒涼之處——那些本以為永不能修復的，都要建立。基督教在世上的設立，修復了自然宗教的衰殘，重建了敬虔和誠實的那些多年成為人類羞恥的荒場。未成聖的靈魂如同無牆的破城、如同廢墟中的房屋；但藉着基督福音和恩典的大能，它被修復、重新整理，成為聖靈的居所。而且他們要作這事——那些從被擄中得釋放的人；因為我們被帶出奴役之家，為要事奉神——既建造自己歸於他的榮耀，也幫助建立他在地上的教會。
II. 那些不久前自己還作僕人、為壓迫者作工、任其擺佈的，如今卻要有僕人為他們作工、聽他們使喚——不是他們的弟兄（他們全是主所釋放的自由人），而是*外人和外邦人的子孫，他們要看守羊羣、耕種田地、修理園子——*亞伯、該隱和亞當的古業：外人必起來牧放你們的羊羣（Isa 61:5）。當我們靠神的恩典對一切世上事務達到聖潔的超然——買賣如同沒有產業——當我們的手雖在其中忙碌，心卻不被纏累，而是全然保留給神和他的事奉——那時外邦人的子孫就是我們耕田的、理葡萄園的。
III. 他們不但要從被擄中得釋放，更要被高升、得尊榮的職任（Isa 61:6）：「當外人牧放你們的羊羣之時，你們卻要看守聖所；不再作監工的奴隸，你們倒要稱為耶和華的祭司——高而聖的呼召。」祭司是君王的同儕，在希伯來文兩者同名。你們要作我們神的僕役——如利未人那樣。請注意，神所釋放的，他也使用他；他從仇敵手中救出他們，為要事奉他（Lu 1:74,75, Ps 116:16）。而事奉他就是完全的自由，更是極大的尊榮。神領以色列出埃及時，取他們作自己的祭司國度（Ex 19:6）。福音教會也是有君尊的祭司（1Pe 2:9）。一切信徒都被造為歸神的君王和祭司；他們當在敬拜和全部行為中如此自處，額上印着歸耶和華為聖，使人稱他們為耶和華的祭司。
IV. 外邦歸信者的財富和尊榮必歸於教會的益處和聲譽（Isa 61:6）。外邦人必被帶進教會。那些本是外人的要成為與聖徒同國的；他們帶着自己一切所有的，奉獻給神的榮耀、用在他的事奉中；祭司、主的僕役必從中得益。看見外邦人服事神國的利益，對一切敬虔的基督徒是極大的堅固和振奮，也是安慰和鼓勵。1. 他們要吃用列國的財物——不是他們自己以暴力奪取的，而是公平體面地獻上的，如帶到壇前的禮物——祭司和他們的家人藉此安然度日。聖經不是說「你們要囤積列國的財物，積攢起來」，而是「你們要吃用；」因為財富中最好的莫過於使用它、用它行善。2. 他們要*因他們的榮耀自誇。*外邦歸信者歸信前所有的尊榮——無論是貴族身分、產業、學識、美德、或是有權有勢的職位——都必轉為他們所加入之教會的聲譽；而他們歸信後所有的榮耀——無論是聖潔的熱心和嚴謹的行為、他們的用處、他們的忍耐受苦、並神恩典在他們裏面所成就那蒙福改變的一切彰顯——都必大為神的榮耀，因此一切敬虔的人都要以此為榮。
V. 他們在自己心中必有豐盛的安慰和滿足（Isa 61:7）。猶太人歸回後無疑如此蒙福；他們如同在新世界，如今懂得珍視自己的自由和產業，其中的樂趣常新鮮茂盛。那些被基督帶入神兒女榮耀自由中的人更是如此，尤其是當他們得兒子名分的特權在身體復活中得以完全之時。1. 他們必為所得的分歡樂——他們不但要得回自己所失去的，更要（這是神進一步的恩賜）得着其中的安慰，並有一顆為之歡樂的心（Ec 3:13）。雖然歸回之猶太人的房屋和聖殿都遠不及被擄前，他們卻要知足感恩。這分是在他們自己的地上——他們自己的地、聖地、以馬內利之地，因此他們要在其中歡樂，因為他們最近才知道在異邦作寄居的是何滋味。那些以神和天為業的，有理由說自己得了美好的產業，並在其中歡樂。2. 永遠的喜樂必歸與他們——就是他們百姓喜樂的狀態，要長久持續，遠比被擄的時日更長。然而猶太民族的那喜樂被大大沖淡、時常中斷、又如此迅速終結，我們必須在信徒在神裏的屬靈喜樂、以及他們在天所盼望的永遠喜樂中尋找這應許的應驗。3. 這要成為對他們雙倍的補償——超過雙倍——為他們在被擄之地所受的一切羞辱和苦惱：你們必得加倍的好處代替所受的羞辱，並在你們的地上你們必雙倍擁有你們所失去的財富；神在其上的賜福、你們在其中的安慰，必為你們所受的一切損失作出豐富的補償。你們不但要被承認為神的兒子，更要被視為他的長子（Ex 4:22），因此有權得雙倍的產業。正如他們被擄的痛苦如此之大，以致在其中被認為已經為一切的罪受了雙倍（Isa 40:2），同樣他們歸回的喜樂也如此之大，以致在其中他們要為一切的羞辱受雙倍。前者可應用於基督滿足之豐富——神在其中為我們一切的罪受了雙倍；後者可應用於天上喜樂之豐富——我們在其中要為一切的服事和受苦受超過雙倍。約伯的案例說明了這一點：當神恢復約伯的擄物之時，賜他比從前所有的加倍。
VI. 神要作他們信實的引導，作與他們立約的神（Isa 61:8）：我要憑誠實引導他們的工作。神以護理為他們安排最好的事，照他真理之言。他要照真正智慧的法則引導他們走在真正興盛的路上。他要以恩典引導善人的作為走在正路上——那引到幸福的真路；他要引導他們以真誠去作，那就蒙他悅納。神所要的是內裏誠實；我們若在真理中行事，他必與我們立永約；因為那些在他面前行事、為人正直的，他必定作全足的神。如今作為這應許和前述應許——神要為他們的羞辱雙倍補償——的理由，本節前半的話插入：我耶和華喜愛公平。他喜愛人中之間行公平——無論是官長與百姓之間、還是鄰舍與鄰舍之間——因此他恨惡一切不義；當他的百姓被壓迫者和逼迫者不義對待之時，他不喜悅他們——不但因為這些事加在他百姓身上，更因為這些事是不義的，違背了公平的永恆法則。人若不行公平，他樂意親自行審判——為受屈者伸冤、懲罰行惡者。神為他百姓受屈的事辯護，不但因他為他們嫉恨，更因他為公平嫉恨。為說明這一點，又加上：他恨惡搶奪為燔祭。他恨惡不義——甚至在他自己百姓中，那些以燔祭尊榮他的人之中——他更恨惡那些加在自己百姓身上的不義；他若恨惡為獻給自己的燔祭而作的搶奪，更何況為獻給偶像的燔祭而作的搶奪，更何況他的百姓不但被奪去產業，更被奪去他的祭物。儀文的事奉絕不能贖免道德誡命的違犯，任何人的搶奪也不能以「那是為燔祭」或Corban——這是供物來自辯——這是大大榮耀神的真理。看哪，聽命勝於獻祭， 行公義、好憐憫勝於千千的公羊；不但如此，那以這藉口掩飾的搶奪最為神所恨惡，因為它使公義的神成為不義的後盾。有人以此作為引進外邦人而棄絕猶太人的理由（Isa 61:6）——因為他們在道德上如此腐敗，當他們獻上薄荷茴香之類的十分之一時，卻不把公義和憐憫放在心上（Mt 23:23），而神喜愛公平並堅持此點，他既恨惡*為燔祭而作的搶奪，也恨惡為搶奪而作的燔祭——*如法利賽人那樣，他們作長篇禱告為要更貌似合理地吞吃寡婦的家產。另有人如此讀這些話：*我恨惡不義的搶奪——*就是神百姓的仇敵對他們所行不義的掠奪；神恨惡這事，因此必為此與他們算賬。
VII. 神要把福分遺留給他們後代（Isa 61:9）：他們的後裔（就是如今蒙主賜福之人自己的兒女，或他們在信仰上的繼承人——教會的後裔）必算為耶和華的一代（Ps 22:30）。1. 他們要使自己突出，使鄰舍注意他們：*他們必在列國中被認識——*以他們行為的端莊、嚴肅、謙卑和喜樂來分別自己，尤其是以那使人認出他們是基督門徒的彼此相愛。他們既如此分別自己，神也必以使他們成為時代的福分、他榮耀的器皿、賜他們恩寵的顯著記號來尊榮他們，使他們突出並得着周圍人的尊重。願敬虔父母的兒女如此為人，使人認出他們確是如此——使一切觀察他們的人都看見良好教育的果子，並看見為他們所作的禱告已蒙應允；那麼他們便可期望神使他們被認識——藉着向他們應驗那應許：*正直人的後裔必蒙福。2. 神要因此得榮耀，因為人人都要把它歸於神的賜福；凡看見他們的，必看見他們裏面如此多的神恩典、他對他們的恩寵，以致承認他們是耶和華所賜福、所正賜福的後裔——*兩者都包括在內。請看蒙神賜福是甚麼。無論何人身上顯出何善，都必被看為神賜福的果子而加以留意，他也必在其中得榮耀。
英語原文
The Office of the Messiah; The Prosperity of the Church (706 BC)
⁴ And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations.
⁵ And strangers shall stand and feed your flocks, and the sons of the alien shall be your ploughmen and your vinedressers.
⁶ But ye shall be named the Priests of the LORD: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves.
⁷ For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.
⁸ For I the LORD love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them.
⁹ And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the LORD hath blessed.
Promises are here made to the Jews now returned out of captivity, and settled again in their own land, which are to be extended to the gospel church, and all believers, who through grace are delivered out of spiritual thraldom; for they are capable of being spiritually applied.
I. It is promised that their houses shall be rebuilt (Isa 61:4), that their cities shall be raised out of the ruins in which they had long lain, and be fitted up for their use again: They shall build the old wastes; the old wastes shall be built, the waste cities shall be repaired, the former desolations, even the desolations of many generations, which it was feared would never be repaired, shall be raised up. The setting up of Christianity in the world repaired the decays of natural religion and raised up those desolations both of piety and honesty which had been for many generations the reproach of mankind. An unsanctified soul is like a city that is broken down and has no walls, like a house in ruins; but by the power of Christ's gospel and grace it is repaired, it is put in order again, and fitted to be a habitation of God through the Spirit. And they shall do this, those that are released out of captivity; for we are brought out of the house of bondage that we may serve God, both in building up ourselves to his glory and in helping to build up his church on earth.
II. Those that were so lately servants themselves, working for their oppressors and lying at their mercy, shall now have servants to do their work for them and be at their command, not of their brethren (they are all the Lord's freemen), but of the strangers, and the sons of the alien, who shall keep their sheep, till their ground, and dress their gardens, the ancient employments of Abel, Cain, and Adam: Strangers shall feed your flocks, Isa 61:5. When, by the grace of God, we attain to a holy indifference as to all the affairs of this world, buying as though we possessed not—when, though our hands are employed about them, our hearts are not entangled with them, but reserved entire for God and his service—then the sons of the alien are our ploughmen and vine-dressers.
III. They shall not only be released out of their captivity, but highly preferred and honourably employed (Isa 61:6): "While the strangers are keeping your flocks, you shall be keeping the charge of the sanctuary; instead of being slaves to your task-masters, you shall be named the priests of the Lord, a high and holy calling." Priests were princes' peers, and in Hebrew were called by the same name. You shall be the ministers of our God, as the Levites were. Note, Those whom God sets at liberty he sets to work; he delivers them out of the hands of their enemies that they may serve him, Lu 1:74,75, Ps 116:16. But his service is perfect freedom, nay, it is the greatest honour. When God brought Israel out of Egypt he took them to be to him a kingdom of priests, Ex 19:6. And the gospel church is a royal priesthood, 1Pe 2:9. All believers are made to our God kings and priests; and they ought to conduct themselves as such in their devotions and in their whole conversation, with holiness to the Lord written upon their foreheads, that men may call them the priests of the Lord.
IV. The wealth and honour of the Gentile converts shall redound to the benefit and credit of the church, Isa 61:6. The Gentiles shall be brought into the church. Those that were strangers shall become fellow-citizens with the saints; and with themselves they shall bring all they have, to be devoted to the glory of God and used in his service; and the priests, the Lord's ministers, shall have the advantage of it. It will be a great strengthening and quickening, as well as a comfort and encouragement, to all good Christians, to see the Gentiles serving the interests of God's kingdom. 1. They shall eat the riches of the Gentiles, not which they have themselves seized by violence, but which are fairly and honourably presented to them, as gifts brought to the altar, which the priests and their families lived comfortably upon. It is not said, "You shall hoard the riches of the Gentiles, and treasure them," but, "You shall eat them;" for there is nothing better in riches than to use them and to do good with them. 2. They shall boast themselves in their glory. Whatever was the honour of the Gentiles converts before their conversion—their nobility, estates, learning, virtue, or places of trust and power—it shall all turn to the reputation of the church to which they have joined themselves; and whatever is their glory after their conversion—their holy zeal and strictness of conversation, their usefulness, their patient suffering, and all the displays of that blessed change which divine grace has made in them—shall be very much for the glory of God and therefore all good men shall glory in it.
V. They shall have abundance of comfort and satisfaction in their own bosoms, Isa 61:7. The Jews no doubt were thus privileged after their return; they were in a new world, and now knew how to value their liberty and property, the pleasures of which were continually fresh and blooming. Much more do all those rejoice whom Christ has brought into the glorious liberty of God's children, especially when the privileges of their adoption shall be completed in the resurrection of the body. 1. They shall rejoice in their portion; they shall not only have their own again, but (which is a further gift of God) they shall have the comfort of it, and a heart to rejoice in it, Ec 3:13. Though the houses of the returned Jews, as well as their temple, be much inferior to what they were before the captivity, yet they shall be well pleased with them and thankful for them. It is a portion in their land, their own land, the holy land, Immanuel's land, and therefore they shall rejoice in it, having so lately known what it was to be strangers in a strange land. Those that have God and heaven for their portion have reason to say that they have a worthy portion and to rejoice in it. 2. Everlasting joy shall be unto them, that is, a joyful state of their people, which shall last long, much longer than the captivity had lasted. Yet that joy of the Jewish nation was so much allayed, so often interrupted, and so soon brought to an end, that we must look for the accomplishment of this promise in the spiritual joy which believers have in God and the eternal joy they hope for in heaven. 3. This shall be a double recompence to them, and more than double, for all the reproach and vexation they have lain under in the land of their captivity: "For your shame you shall have double honour, and in your land you shall possess double wealth, to what you lost; the blessing of God upon it, and the comfort you shall have in it, shall make an abundant reparation for all the damages you have received. You shall be owned not only as God's sons, but as his first-born (Ex 4:22), and therefore entitled to a double portion." As the miseries of their captivity were so great that in them they are said to have received double for all their sins (Isa 40:2), so the joys of their return shall be so great that in them they shall receive double for all their shame. The former is applicable to the fulness of Christ's satisfaction, in which God received double for all our sins; the latter to the fulness of heaven's joys, in which we shall receive more than double for all our services and sufferings. Job's case illustrates this: when God turned again his captivity, he gave him twice as much as he had before.
VI. God will be their faithful guide and a God in covenant with them (Isa 61:8): I will direct their work in truth. God by his providence will order their affairs for the best, according to the word of his truth. He will guide them in the ways of true prosperity, by the rules of true policy. He will by his grace direct the works of good people in the right way, the true way that leads to happiness; he will direct them to be done in sincerity and then they are pleasing to him. God desires truth in the inward parts; and, if we do our works in truth, he will make an everlasting covenant with us; for to those that walk before him and are upright he will certainly be a God all-sufficient. Now, as a reason both of this and of the foregoing promise, that God will recompense to them double for their shame, those words come in, in the former part of the verse, I the Lord love judgment. He loves that judgment should be done among men, both between magistrates and subjects and between neighbour and neighbour, and therefore he hates all injustice; and, when wrongs are done to his people by their oppressors and persecutors, he is displeased with them, not only because they are done to his people, but because they are wrongs, and against the eternal rules of equity. If men do not do justice, he loves to do judgment himself in giving redress to those that suffer wrong and punishing those that do wrong. God pleads his people's injured cause, not only because he is jealous for them, but because he is jealous for justice. To illustrate this, it is added that he hates robbery for burnt-offering. He hates injustice even in his own people, who honour him with what they have in their burnt-offerings, much more does he hate it when it is against his own people; if he hates robbery when it is for burnt-offerings to himself, much more when it is for burnt-offerings to idols, and when not only his people are robbed of their estates, but he is robbed of his offerings. It is a truth much to the honour of God that ritual services will never atone for the violation of moral precepts, nor will it justify any man's robbery to say, "It was for burnt-offerings," or Corban—It is a gift. Behold, to obey is better than sacrifice, to do justly and love mercy better than thousands of rams; nay, that robbery is most of all hateful to God which is covered with this pretence, for it makes the righteous God to be the patron of unrighteousness. Some make this a reason of the rejection of the Jews upon the bringing in of the Gentiles (Isa 61:6), because they were so corrupt in their morals, and, while they tithed mint and cummin, made nothing of judgment and mercy (Mt 23:23), whereas God loves judgment and insists upon that, and he hates both robbery for burnt offerings and burnt-offerings for robbery too, as that of the Pharisees, who made long prayers that they might the more plausibly devour widows' houses. Others read these words thus: I hate rapine by iniquity, that is, the spoil which the enemies of God's people had unjustly made of them; God hated this, and therefore would reckon with them for it.
VII. God will entail a blessing upon their posterity after them (Isa 61:9): Their seed (the children of those persons themselves that are now the blessed of the Lord, or their successors in profession, the church's seed) shall be accounted to the Lord for a generation, Ps 22:30. 1. They shall signalize themselves and make their neighbours to take notice of them: They shall be known among the Gentiles, shall distinguish themselves by the gravity, seriousness, humility, and cheerfulness of their conversation, especially by that brotherly love by which all men shall know them to be Christ's disciples. And, they thus distinguishing themselves, God shall dignify them, by making them the blessings of their age and instruments of his glory, and by giving them remarkable tokens of his favour, which shall make them eminent and gain them respect from all about them. Let the children of godly parents love in such a manner that they may be known to be such, that all who observe them may see in them the fruits of a good education, and an answer to the prayers that were put up for them; and then they may expect that God will make them known, by the fulfilling of that promise to them, that the generation of the upright shall be blessed. 2. God shall have the glory of this, for every one shall attribute it to the blessing of God; all that see them shall see so much of the grace of God in them, and his favour towards them, that they shall acknowledge them to be the seed which the Lord has blessed and doth bless, for it includes both. See what it is to be blessed of God. Whatever good appears in any it must be taken notice of as the fruit of God's blessing and he must be glorified in it.
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The Prosperity of the Church (706 BC)
繁體中文
教會的昌盛 (706 BC)
¹⁰ 我因耶和華大大歡喜；我的心靠神快樂。因他以拯救為衣給我穿上，以公義為袍給我披上，好像新郎戴上華冠，又像新婦佩戴妝飾。
¹¹ 田地怎樣使百穀發芽，園子怎樣使所種的發生，主耶和華必照樣使公義和讚美在萬民中發出。
有人認為這是先知代表耶路撒冷所唱的喜樂和讚美之歌，祝賀她在上述應許成就時境況的美滿轉變；也有人認為這是基督代表新約教會所說的話，在福音的恩典中誇勝。兩者我們都可以接受，前者作為後者的預表。我們在此受教，要以聖潔的喜樂歡喜，歸榮耀與神——1. 在這善工的開始，就是教會被披上公義和拯救之時（Isa 61:10）。為此我因耶和華大大歡喜。 那些在神裏面歡喜的，有理由大大歡喜；當我們以神為我們喜樂的喜樂時，不必怕我們的喜樂過度之大。第一首福音之歌正是這樣開始的：我心尊主為大，我的靈以神我的救主為樂（Lu 1:46,47）。這喜樂有正當的理由，也完全有理由終止於神；因為拯救和公義已經做成、已經帶入，教會也被披上了這些。神為猶太人所行的拯救、他為他們顯現時所憑的公義、以及他們當中出現的改革，使他們在一切智者眼中看來如同披上朝服或婚禮禮服那樣榮耀。基督以永遠的拯救（那才是真正偉大的）給他的教會穿上，是藉著以稱義和成聖兩方面的義給她穿上。那細麻衣就是聖徒的義（Re 19:8）。當注意這兩者如何並列；惟有如今被公義之袍所遮蓋的人，將來才穿上拯救的衣服；而那些衣服是富貴華美的衣裳，如同祭司的聖服（原文正是此意），是新郎戴上華冠之時所穿戴的。連太陽本身的明亮也與之相比：Ps 19:5：他如同新郎出洞房，全然華美。神的恩典在那些被公義之袍所遮蓋——因基督的義蒙神悅納、因聖靈的成聖而恢復神形象——的人身上，其美也是如此；他們如新婦般被裝飾，歸許配於神、與他立約；他們如祭司般被裝飾，歸事奉於神、與他相交。2. 在這善工的進展和持續上（Isa 61:11）。這不像凱旋之日，雖然一時輝煌，卻轉眼即逝。不；教會所穿上的公義和拯救是耐久的衣服；它們誠然如此（Isa 23:18）。教會當她以耶穌基督為她披上的公義和拯救而自娛時，喜樂地想到這些無價的福分既要為未來的世代萌發，也要傳到遙遠的地區。（1.）它們要為未來的世代萌發，如同地土的出產年年產生，代代相傳。田地怎樣——即使是那共用的地——使百穀發芽， 就是歲首返回時的嫩草；園子怎樣使所種的發生， 各按其時；照樣，主耶和華必按時、恆常、大有能力地、並如此造福人類地使公義和讚美發出——這是藉著恩典之約的功效，正如前者藉著護理之約的功效。當看見所應許的福分是甚麼——公義和讚美（因為那些被公義所遮蓋的人述說遮蓋他們之主的美德）；這些要在神恩典之露的影響下萌發。雖然教會有時處於冬季，這些福分似乎枯萎、不再顯露，然而它們的根是堅定的，春日的時光必到，那時藉著將近的公義日頭所發復甦的光輝，它們必再度繁茂。（2.）它們要遠傳，在萬民中發出； 那大拯救要被傳揚、宣告給全世界，地的四極都必看見。
英語原文
The Prosperity of the Church (706 BC)
¹⁰ I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels.
¹¹ For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations.
Some make this the song of joy and praise to be sung by the prophet in the name of Jerusalem, congratulating her on the happy change of her circumstances in the accomplishment of the foregoing promises; others make it to be spoken by Christ in the name of the New-Testament church triumphing in gospel grace. We may take in both, the former as a type of the latter. We are here taught to rejoice with holy joy, to God's honour, 1. In the beginning of this good work, the clothing of the church with righteousness and salvation, Isa 61:10. Upon this account I will greatly rejoice in the Lord. Those that rejoice in God have cause to rejoice greatly, and we need not fear running into an extreme in the greatness of our joy when we make God the gladness of our joy. The first gospel song begins like this, My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour, Lu 1:46,47. There is just matter for this joy, and all the reason in the world why it should terminate in God; for salvation and righteousness are wrought out and brought in, and the church is clothed with them. The salvation God wrought for the Jews, and that righteousness of his in which he appeared for them, and that reformation which appeared among them, made them look as glorious in the eyes of all wise men as if they had been clothed in robes of state or nuptial garments. Christ has clothed his church with an eternal salvation (and that is truly great) by clothing it with the righteousness both of justification and sanctification. The clean linen is the righteousness of saints, Re 19:8. Observe how these two are put together; those, and those only, shall be clothed with the garments of salvation hereafter that are covered with the robe of righteousness now: and those garments are rich and splendid clothing, like the priestly garments (for so the word signifies) with which the bridegroom decks himself. The brightness of the sun itself is compared to them. Ps 19:5, He is as a bridegroom coming out of his chamber, completely dressed. Such is the beauty of God's grace in those that are clothed with the robe of righteousness, that by the righteousness of Christ are recommended to God's favour and by the sanctification of the Spirit have God's image renewed upon them; they are decked as a bride to be espoused to God, and taken into covenant with him; they are decked as a priest to be employed for God, and taken into communion with him. 2. In the progress and continuance of this good work, Isa 61:11. It is not like a day of triumph, which is glorious for the present, but is soon over. No; the righteousness and salvation with which the church is clothed are durable clothing; so they are said to be, Isa 23:18. The church, when she is pleasing herself with the righteousness and salvation that Jesus Christ has clothed her with, rejoices to think that these inestimable blessings shall both spring for future ages and spread to distant regions. (1.) They shall spring forth for ages to come, as the fruits of the earth which are produced very year, from generation to generation. As the earth, even that which lies common, brings forth her bud, the tender grass at the return of the year, and as the garden enclosed causes the things that are sown in it to spring forth in their season, so duly, so constantly, so powerfully, and with such advantage to mankind will the Lord God cause righteousness and praise to spring forth, by virtue of the covenant of grace, as, in the former case, by virtue of the covenant of providence. See what the promised blessings are—righteousness and praise (for those that are clothed with righteousness show forth the praises of him that clothed them); these shall spring forth under the influence of the dew of divine grace. Though it may sometimes be winter with the church, when those blessings seem to wither and do not appear, yet the root of them is fixed, a spring-time will come, when through the reviving beams of the approaching Sun of righteousness they shall flourish again. (2.) They shall spread far, and spring forth before all the nations; the great salvation shall be published and proclaimed to all the world and the ends of the earth shall see it.
在本章中：I. 我們必能尋見基督的恩典——就是祂在永遠的福音中親自向失喪的世界所宣告的，這是以以賽亞的職分為預表和影兒而表明出來的，他的職分就是預言猶太人從巴比倫得拯救，Isa 61:1-3。II. 我們看見（至少我們如此認為）基督教會的榮耀，就是它屬靈的榮耀，以猶太人從被擄歸回後的興盛為預表和影兒來描繪。1. 應許教會的荒涼必被修補，Isa 61:4。2. 外面的人必為教會效力，Isa 61:5。3. 教會必成為君尊的祭司，由外邦人的財富來維持，Isa 61:6。4. 教會必以尊榮喜樂代替一切羞恥憂傷，Isa 61:7。5. 教會的事務必亨通，Isa 61:8。6. （教會的）興盛必享受這些福氣，Isa 61:9。7. 公義與救恩必成為教會永遠喜樂和感恩的主題，Isa 61:10,11。猶太教會若曾如此蒙福，基督教會以及一切屬乎它的人，更是如此。