圣经注释书

先知在此似乎进一步深入地预言弥赛亚和他的国度，以居鲁士为预表；他既更专注于看明借弥赛亚所要成就的人类救恩之大工，便几乎忘了他起初提及此事的缘由，把从巴比伦归回一事也搁置一旁；因为事实上，这一前景比起那一盼望，对于在被掳之中敬虔信靠的犹太人，必是更大的安慰与扶持。并且（正如加塔克先生所言），在这样以预表方式所讲述的关于基督的预言中——如以大卫、所罗门为预表——有些话只适用于预表而不适用于实体，有些只适用于实体而不适用于预表，还有许多在一种意义上适用于预表，在另一种意义上则适用于实体。本章内容如下：一、预言弥赛亚以温柔，却又以大能来临，作成救赎之工（赛42:1-4）。二、阐明他从父所领受的使命（赛42:5-9）。三、这好消息当以何等的喜乐与欢呼来领受（赛42:10-12）。四、福音奇妙的功效，以推翻魔鬼的国度（赛42:13-17）。五、犹太人因不信而被弃绝并遭毁灭（赛42:18-25）。

本章延续前两章所呈现的总主题。它应被视为（参 Isaiah 40 的分析）向身在巴比伦、被掳时期临近结束之犹太人的宣讲；其总目的乃是要劝使他们安息于对神的信靠，并向他们保证必得拯救。因此，这几章的首要目的，是要把注意力引向那将要从东方兴起、拯救他们脱离奴役的一位，就是居鲁士。但在这样做的过程中，先知的心思按预言之暗示的规律（参以赛亚书引言第七节三、3），也被引向一位远为伟大的拯救者，且有时完全、专注到全然不见居鲁士的地步；犹太人归回本地的复兴，也在对世界救赎这一更崇高的默想中被淡忘了。在前几章中，先知的注意力特别集中于居鲁士，偶尔提及弥赛亚。在本章开头，他似乎已全然不见居鲁士，而将注意力完全锁定于将来的弥赛亚（参 Isaiah 42:1 的注释）。据我看来，本章主要、或完全用于描述弥赛亚的品格与工作。这一点的证据将在本章的注释中提出。引入弥赛亚的目的，是要使犹太人确信神是他们的保护者，并确信祂的旨意乃是要那久已应许的君王和救主，将来从他们复兴复原的国中兴起。当然，这事若要成就，他们国家的存续必得保全。因此，本章虽有提及他们归回本地之事，其主要脉络却关乎弥赛亚。

本章可视为分为两部分。在第一部分 Isaiah 42:1-9，先知描述弥赛亚。这里引入耶和华发言：在 Isaiah 42:1-4，祂描述弥赛亚的品格。他是耶和华的仆人，满有神圣之灵的充满；谦和、卑微、温柔、仁慈；行动不张扬、无声无息，却赢得真理的胜利。随后在 Isaiah 42:5-7，耶和华直接向弥赛亚本人说话，陈明祂设立他的目的：作外邦人的光，开瞎子的眼睛，作祂与祂子民之间之约的凭据。在 Isaiah 42:8-9，耶和华转而对承受这预言的百姓说话，唤起他们对这事的注意，提醒他们从前所作的预言，并说这预言的应验，像从前一切预言一样，必证明祂超越偶像，显明祂是真神。

本章第二部分 Isaiah 42:10-25，主要是呼召世人、尤其是被掳的犹太人，因这里所宣告的真理而欢乐。这总的呼召包含以下几部分：

（1）在序言 Isaiah 42:10-12 中，耶和华呼召全地的居民称颂、荣耀祂的名，并向海上的人、海岛的居民、旷野和幽僻之地、村庄和岩石的居民发出呼吁，因为这一切都有理由因这荣耀的事件而欢乐。

（2）在 Isaiah 42:13-17，耶和华特别论到祂子民的拯救及其必然成就。祂长久延迟介入；但如今祂必带着能力出来，歼灭仇敌，救赎祂的子民，使黑暗在他们面前变为光明，而一切拜偶像之人则必失去保护和援助。

（3）以色列民此时成为直接发言的对象，其品格与当尽之责也一并陈明 Isaiah 42:18-25。他们被描绘为又瞎又聋的民，受劝戒要振奋起来，努力追求真知识。尽管神为他们行了一切，施了一切恩慈的介入，他们却硬着心、闭了眼，对一切良善的感动无动于衷。因这缘故神惩罚了他们。祂把他们交给敌人掳掠，使他们陷入沉重而漫长的灾难。如今他们蒙召要留心祂的训诲和应许，从今以后作顺服的民。

The prophet sets forth the meekness of Messiah's character, and the extent and blessings of his kingdom, particularly among the Gentiles, Isaiah 42:1-9. In consequence of this he calls on the whole creation to join him in one song of praise to God, Isaiah 42:10-12. After which he seems again to glance at the deliverance from the captivity; although the words may full as well apply to the deliverance vouchsafed to the Church; to the overthrow of her must powerful enemies; and to the prevalency of true religion over idolatry and error, Isaiah 42:13-17. The prophet then reproves the Jews for their blindness and infidelity in rejecting the Messiah, and gives intimations of these judgments which their guilt would draw on them, Isaiah 42:18-25.

The prophet, having opened his subject with the preparation for the return from captivity at Babylon, and intimated that a much greater deliverance was covered under the veil of that event, proceeded to vindicate the power of God, as Creator and disposer of all things; and his infinite knowledge, from his prediction of future events, and in particular of that deliverance. He went still farther, and pointed out the instrument by which he should effect the redemption of his people the Jews from slavery; namely, a great conqueror, whom he would call forth from the north and the east to execute his orders. In this chapter he proceeds to the greater deliverance; and at once brings forth into full view, without throwing any veil of allegory over the subject, the Messiah. "Behold my servant, Messiah, "says the Chaldee. St. Matthew has applied it directly to Christ; nor can it with any justice or propriety be applied to any other person or character whatever. - L

INTRODUCTION TO Isaiah 42

This chapter begins with a prophecy concerning the Messiah, under the character of the servant of the Lord, and his elect, whom he supported, and was well pleased with; whose work is pointed at, and for which he was well qualified with the Spirit without measure, Isaiah 42:1 and is described by his humility and meekness, Isaiah 42:2, by his tenderness to weak and ignorant persons, Isaiah 42:3 and by his courage and resolution, Isaiah 42:4 then follow his call to his work, and the several parts of it, introduced with setting forth the greatness of God that called him, as the Creator of the heavens and of the earth, and of men upon it, Isaiah 42:5, whose name is Jehovah, and whose glory is incommunicable to a creature, and whose knowledge reaches to future things, which are predicted by him, Isaiah 42:8, and then Gentiles are called upon to praise the Lord, and give glory to him, partly for the above promises concerning the Messiah, Isaiah 42:10, and partly for the destruction of his enemies, Isaiah 42:13, and also for his gracious regard to such who had been blind and ignorant, Isaiah 42:16, the confusion of idolaters is prophesied of, and an exhortation is given them to make use of the means of light and knowledge, Isaiah 42:17, and the blindness, ignorance, and stupidity of the Jews, are exposed, though there was a remnant among them with whom the Lord was well pleased, for the sake of the righteousness of his Son, Isaiah 42:19, but as for the body of the people, they were to be given up to the spoilers and robbers for their sins and disobedience, and be the butt of the divine wrath and vengeance, Isaiah 42:22.

Ch. 42. The high destiny of Israel as the Servant of Jehovah contrasted with its present abasement and unfitness for its mission

The two preceding chapters were to some extent introductory to what follows. Nearly all the leading ideas of the prophecy have been already expressed, and all the personages of the drama—Jehovah, Israel, Cyrus, the nations and their gods—have been brought upon the stage, or at least have been mentioned. With this chapter the prophet begins to amplify and develope the various conceptions, already touched upon, by means of which he is enabled to interpret the action of Jehovah in the present crisis of history. And the first which he takes up is the thought of Israel, Jehovah’s Servant. Up to ch. Isaiah 44:23, that is the central and recurrent idea; in the end of that chapter the figure of Cyrus comes to the front, and the main theme for several chapters is the mission which he executes in the service of Jehovah. But the treatment is nowhere exhaustive; and although the minor sections are remarkably distinct, sharply defined stages or advances in the general thought can hardly be found. The writer glides rapidly from one theme to another, frequently returning on his track; and while some conceptions are dropped as he proceeds, there are others, and these the most important, which run on to the close.

In the view of many expositors, indeed, an entirely new personage is introduced in the opening verses of this chapter, namely, the Servant of Jehovah, whom these writers hold to be distinct from Israel. This is the deepest problem in the whole prophecy, and is only to be solved by paying the closest attention to the exegesis of the individual passages and the prophet’s general scheme of thought. As supplementing the notes on Isaiah 42:1-4 below, see Introduction, pp. xxxii–xxxvii, and Appendix, Note I.

Ch. 42 consists of three divisions:

i. Isaiah 42:1-9. The ideal calling and function of Israel.

(1) Isaiah 42:1-4. A portrait of Israel as the Lord’s Servant from the point of view of Jehovah, who is the speaker.

(2) Isaiah 42:5-9. The truth embodied in the portrait is held up as a ground of encouragement to Israel; Jehovah, as it were, pledges His Godhead to the fulfilment of the ideal in the experience of the people.

ii. Isaiah 42:10-17. The prophet’s thoughts are thus led forward to the great redemptive act by which Jehovah will raise Israel to the height of its glorious destiny.

(1) Isaiah 42:10-13 are a poem calling on the whole earth to rejoice in Jehovah’s triumph over His enemies.

(2) Isaiah 42:14-17. Jehovah Himself is then introduced as the speaker, announcing that He will rouse Himself from His long inactivity, to bring about the redemption of His people, and the consequent overthrow of idolatry.

iii. Isaiah 42:18-25. The prophet addresses himself to Israel in its present state of blindness and wretchedness. He calls on the exiles to reflect on all that they have suffered at the hand of their God, and to recognise in it the effect of their obduracy and unfaithfulness to their calling, their misuse of religious privileges, and their positive transgressions of the law of Jehovah.

赛 42:1-25。

弥赛亚为居鲁士的 antitype。

神对祂品格的描述

（赛 42:1-4）。

神直接向祂说话

（赛 42:5-7）。

对百姓的呼吁，要他们留意这一主题

（赛 42:8, 9）。

呼召众人，尤其是被掳的犹太人，为将来的拯救而欢乐

（赛 42:10-25）。

1. 我的仆人——预言提示的法则将以赛亚从居鲁士引向那位更伟大的拯救者，前者在后者面前隐没。

太 12:18-20

的明确引用，以及这描述只能适用于弥赛亚

（诗 40:6；

与之比较

出 21:6； 约 6:38； 腓 2:7）。

以色列在其最高的理想意义上，也被称为神的"仆人"

（赛 49:3）。

但这一理想唯独在 antitype 的以色列——其代表之人即元首弥赛亚——身上才得以实现（比较

太 2:15，

与何 11:1）。

"仆人"是神的儿子在整个降卑期间所取的地位。

我所拣选——在创世之前就被神拣选作赎罪

（彼前 1:20； 启 13:8）。

救赎并非为补救 unforeseen 之恶而临时加添的

（罗 16:25, 26； 弗 3:9, 11； 提后 1:9, 10； 多 1:2, 3）。

在

太 12:18

中译作"我所亲爱的"；即独一受爱的儿子，其蒙爱之意义不同于其他一切。神的拣选与爱密不可分。

心——应用于神的人性化用语，因人性将与神性联合："我自己"。

喜悦——即悦纳并接纳作为挽回祭。神不能"喜悦"任何受造之物作为中保（比较

赛 42:21；63:5； 太 3:17）。

将灵赐给他——

（赛 11:2；61:1； 路 4:18； 约 3:34）。

审判——即福音的 dispensation，建立在公义之上，是神圣法则与审判原则的准则，称为"律法"

（赛 2:3；

比较

赛 42:4；51:4；49:6）。

福音有一种甄别的审判功效：对悔改者是拯救；对撒但那仇敌是定罪

（约 12:31；16:11），

对故意不悔改者也是如此

（约 9:39）。

太 12:18

作"他必传扬"，代替"他必……使之发出"。基督既产生了又宣告了祂的"审判"。希伯来文最着重祂产生它；马太着重祂宣告它：二者在祂里面合而为一。

“看哪”——这字是要人留意紧接着所指的那位。这是一个提示：这主题事关重大，应当引起他们的重视。

“我的仆人”——这说法严格地说可指任何承认或敬拜神的人；任何被视为事奉或顺服祂的人。这词可用于任何被视为敬虔之人、或顺服神诫命的人，且常用于指神的子民（Genesis 50:17；1 Chronicles 6:49；2 Chronicles 24:9；Daniel 6:20；Daniel 9:2；Titus 1:1；James 1:1；1 Peter 2:16；Revelation 7:3；Revelation 15:3）。“仆人”一词既可指以赛亚、居鲁士，也可指弥赛亚；它在此指谁，不能单凭这词的用法决定，而要凭上下文、凭这里被描述为耶和华之“仆人”的那位所具有的特征来决定。关于这里所指的人物，向来至少有五种不同的见解；而本章整段预言的解释既全赖这个问题，简要考察一下人们所持的各种意见就很重要。

一、第一种见解认为这是指犹太民族。七十士译本的译者们显然如此理解。他们译作：Ἰακώβ ὁ παῖς μοῦ κ.τ.λ. Iakōb ho pais mou等——“雅各是我的仆人，我必扶助他；以色列是我所拣选的，我的心里接纳了他。”雅尔基（Jarchi）也如此解释这段经文，只是加以修改，把它理解为指“以色列中的义人”；在现代学者中，罗森米勒（Rosenmuller）、保卢斯（Paulus）等一些人采纳这一解释。为这解释所举的主要理由是：“耶和华的仆人”这说法在别处用于集合的意义，指犹太民族。罗森米勒特别引Isaiah 41:8-9、Isaiah 42:19，以及Isaiah 44:21、Isaiah 45:4、Isaiah 48:20为证，并主张应当假定先知以一致的方式使用这说法，因此在此也当认为是指犹太民族。但反对的理由是无法逾越的。

1、在Isaiah 42:6，这里所说的耶和华的仆人显然与那民有分别，神在那里说：“我必使你作众民的中保（原文作‘约’）。”

2、先知在此对耶和华之“仆人”品格的描述——温良、柔和、安静、谦卑（Isaiah 42:2-3）——与先知在别处对该民品格的描述迥然不同，却与处处对弥赛亚的描述惊人地相似。

3、犹太民并不像这里论到神之“仆人”所说的那样（Isaiah 42:7），受派“开瞎子的眼，领被囚的出监狱”。这显然只适用于一位教师、拯救者或引导者；在任何意义上都不能用于集合的犹太民族。

二、第二种见解认为，“耶和华的仆人”所指的是居鲁士。许多犹太解经家采纳这一观点，德国批评家中也不乏其人。为这观点所举的主要论据是：前文和后文都特别论到居鲁士；并且特别援引Isaiah 45:1——他在那里称为受膏者——以及Isaiah 44:28——他在那里称为牧人。但对这一观点，反对的理由也很明显。

1、“耶和华的仆人”之名，据信从未加于居鲁士。

2、这里的描述与居鲁士绝不吻合。他素以公义正直著称，这是公认的（参见Isaiah 41:2的注释）；但这里所用的话——神要“将我的灵赐给他”、“他不喧嚷，不扬声，也不使街上听见他的声音”——绝不符合一个生平主要消磨于战争的喧攘、消磨于争战与征服的威武和杀伐之中的人。这样的描述怎能用于一个践踏列国、制伏诸王、使血流成河的人呢？

三、另一些人认为先知指的是他自己。在犹太人中，阿本·以斯拉（Aben Ezra）持此见解；在其他学者中，格劳修斯（Grotius）和多德莱因（Doderlein）也持此见。唯一的理由是在Isaiah 20:3，“仆人”之名加给了以赛亚。但反对的理由明显而无法逾越。

1、如我们所见，单凭“仆人”一词的用法不能提出任何论证。

2、难以设想，像以赛亚这样谦卑的先知，会把如此重大的描述应用到自己身上。与神子民立定新约、使异教列民归信（Isaiah 42:6-7），怎能归于以赛亚？他受派开瞎子的眼、领囚犯出监狱，这又在什么意义上是真的呢？

四、第四种见解——在此只须略提——由格泽尼乌斯（Gesenius）所主张，认为这里的说法指众先知的总合。但这见解几乎不配受认真的反驳。因为：

1、“耶和华的仆人”之名从未加于任何先知的集合体。

2、任何这样的先知集合体纯属想象之物。他们何时存在过？这集合体由谁组成？“仆人”之名又怎能指明他们？

3、对哪一个人群集合体，能设想这里所给的描述可以适用——这样的集合体不争竞、不喧嚷；它作众民的中保；它成为异教世界归信的凭借？

五、第五种见解因此是：这是指弥赛亚；而支持这见解的直接论证——且不说它不能适用于任何别的一位——有力到使这问题无可争辩。其中几条可以略举。

1、这是《迦勒底意译本》的解释，它保留了古时早期犹太人的讲解：“看哪，我的仆人弥赛亚（משׁיתא עבדי ‛abeddı̂y meshı̂ythâ'），我必使他亲近；我所拣选的。”

2、新约中有这么多把这段经文应用于主耶稣的地方，以致无可怀疑：在圣卷作者们看来，这段经文正是指此。这样，在Luke 2:32，祂被称为“照亮外邦人的光”（试参Isaiah 42:6）。在Acts 26:18，保罗说到祂被赐给外邦人，“要叫他们的眼睛得开，从黑暗中归向光明”（试参Isaiah 42:7）。在Matthew 3:17，神论到救赎主说：“这是我的爱子，我所喜悦的”——这话与我们面前这段（Isaiah 42:1）极为相似，那里祂说：“我所拣选、心里所喜悦的。”而整个问题更因这一事实而告终结：马太（Mat 12:17-21）明确而直接地把这段经文应用于主耶稣，并说它应验在祂身上。

3、还可以补充说，整个描述正是完全适用于主耶稣的一段。它之适用，正如祂已在人间显现之后才写成的一样，正如它是传记的言语而非预言的言语一样。这是对神儿子一段极其优美而温柔的描述；把它应用于祂，不可能有任何异议——除非出于一个总体的意图，即只要可以避免，就不把旧约的任何部分应用于祂。因此，我将认为这段经文适用于祂，且唯独适用于祂；并认为圣灵在此引入这关于弥赛亚之提及的宗旨，是要以这保证安慰被掳犹太人的心：他们必归回本地，因为弥赛亚要从他们而出，真宗教也要从他们传遍世界。

“我所扶持的”——即我所维持、所保护的；就是说，祂是我眷爱与看顾的对象。在Matthew 3:17，这说法是“我所喜悦的”。照样，在Matthew 12:18中，它译作“我的仆人，我所拣选的”。

“我所拣选的”——即我的蒙选者，或我为成就我伟大旨意所选立的那位。它暗示神已指派或立定祂承担这目的。在Matthew 12:18中，它译作“我所亲爱的”。它暗示祂是神恩宠的对象，神已拣选或任命祂履行弥赛亚的工作。

“我心里所喜悦的”——这话在Matthew 3:17；Matthew 12:18中应用于主耶稣。神看祂为合于祂的工作；祂称许祂所作的；祂对祂的一切言语、思想和计划都深为喜悦。这里的“心”一词相当于“我自己”——即“我所喜悦的”。

“我已将我的灵赐给他”——（试参John 3:34）：“因为神赐圣灵给他，是没有限量的。”主耶稣是神，但作为中保，祂处处被描述为神的“受膏者”，或满有圣灵之感动的一位（试参Isaiah 11:2的注释）。另见Isaiah 61:1，弥赛亚在那里论到自己说：“主耶和华的灵在我身上，因为耶和华用膏膏我”（试参Luke 4:18）。祂在开始公开传道之前，神的灵在祂受洗时降在祂身上（Matthew 3:17）；在祂一切的工作中，祂都显明自己丰厚地领受了那灵。

“他必将公理传给外邦”——“公理”一词（משׁפט mishpâṭ）的含义极为多样。它本义指审判，即审判的行为（Leviticus 19:15）；审判之处（Ecclesiastes 3:16）；一桩案件，或呈于审判官前的诉讼（Num 28:5）；士师的判决（1 Kings 3:28）；因而也指罪或过犯，即人为之受审的（Jeremiah 51:9）。它也指公义、正直、公平；律法或律例；权益、特权或应得之分；也指方式、习俗或风尚；或指典章、制度。它在此大概用于指弥赛亚之下将要引进的秩序或制度；意即祂要在列国中设立或建立真宗教。

“传给外邦”——这是以赛亚书中许多宣告之一，宣告弥赛亚要把真宗教扩展到异教列国，他们必得以在其特权上有份。

Behold my servant, whom I uphold - אתמך בו ethmach bo, on whom I lean. Alluding to the custom of kings leaning on the arm of their most beloved and faithful servant. All, both Jews and Christians, agree, that the seven first verses of this chapter belong to Christ. Now, as they are evidently a continuation of the prophecy in the preceding chapter, that prophecy cannot belong to Cyrus, but to Christ.

He shall bring forth judgment to the Gentiles "He shall publish judgment to the nations" - Four MSS. two ancient, add the conjunction ומשפט vemishpat. See Matthew 12:18.

The word משפט mishpat, judgment, like צדקה tsedakah, righteousness, is taken in a great latitude of signification. It means rule, form, order, model, plan; rule of right, or of religion; an ordinance, institution; judicial process, cause, trial, sentence, condemnation, acquittal, deliverance, mercy, etc. It certainly means in this place the law to be published by Messiah, the institution of the Gospel.