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The greater part of this chapter is on the same subject with the chapter before, concerning the deliverance of the Jews out of Babylon, which yet is applicable to the great salvation Christ has wrought out for us; but the Isa 52:13-15 are on the same subject with the following chapter, concerning the person of the Redeemer, his humiliation and exaltation. Observe, I. The encouragement that is given to the Jews in captivity to hope that God would deliver them in his own way and time, Isa 52:1-6. II. The great joy and rejoicing that shall be both with ministers and people upon that occasion, Isa 52:7-10. III. The call given to those that remained in captivity to shift for their own enlargement when liberty was proclaimed, Isa 52:11,12. IV. A short idea given here of the Messiah, which is enlarged upon in the next chapter, Isa 52:13-15.
1-6
Encouragement to Jerusalem (706 BC)
简体中文
对耶路撒冷的勉励（主前706年）
¹ 锡安哪，兴起！兴起！披上你的能力！圣城耶路撒冷啊，穿上你华美的衣服！因为从今以后，未受割礼不洁净的必不再进入你中间。
² 耶路撒冷啊，要抖下尘土，起来坐在位上！锡安被掳的女子啊，解开你颈项的锁链！
³ 耶和华如此说：你们是无价被卖的，所以也必无价被赎。
⁴ 主耶和华如此说：起先我的百姓下到埃及，在那里寄居；又有亚述人无故欺压他们。
⁵ 耶和华说：既然如此，我百姓在这里作什么呢？我的百姓白白被取去；辖制他们的使他们呼号，我的名终日不断被亵渎。
⁶ 所以我的百姓必知道我的名；到那日他们必知道说这话的就是我。看哪，是我！
此处，一、神的百姓受激发为自己的拯救刚强行事（赛 52:1,2）。他们曾求神「兴起」、「披上能力」（赛 51:9）。此处他呼召他们「兴起」、「披上能力」，振作起来；让他们从灰心之中醒起，鼓起勇气，借「一切终必好转」的盼望勉励自己和彼此，不再屈从、不再在重担下下沉。让他们从不信之中醒起，举目仰望，环顾四周，看神的应许，看那为他们效力的神护理，并提升他们对从神得大事的期待。让他们从迟钝、懈怠、不留心中醒起，提升他们的努力——不是采取任何不合常规的方法自救，违犯列国关于俘虏的国际惯例，而是用一切合宜的方法使自己得征服者的喜悦，在他那里建立关系。神在此给他们一个保证：1. 他们必因被掳而得着改革：「未受割礼不洁净的必不再进入你中间」（赛 52:1）；他们拜偶像的习俗必不再被引入，至少不再被容留；因为当以斯拉和尼希米时代他们借娶外邦女子而使不洁之人混入时，便很快因官长的警觉和热心被驱逐出去，并谨慎确保耶路撒冷成为圣城。如此，福音的耶路撒冷借基督的血和神的恩典得着洁净，实在成为圣城。2. 他们必因被掳而得解救和释放，颈项的锁链要解开，他们不再受压迫，而且不再如从前那样被侵犯：「未受割礼洁净的必不再『来攻击』你」（也可如此读）。外邦人不再进入神的圣所、亵渎他的殿（诗 79:1）。这话必须附带条件来理解。他们若紧紧跟随神，与他相交，神必挡住、赶出仇敌；但他们若再次败坏自己，安提阿古必亵渎他们的殿，罗马人必毁灭它。然而他们必有一段时日太平。如今所临近的这可喜转变，他们在此受召去适应。（1）当为喜乐预备：「穿上你华美的衣服」，不再穿丧服、不再穿寡居的衣裳。「换上新面貌、喜乐的面容，因为新的、令人愉悦的场景即将开启。」那时琴挂在柳树上，华美的衣服也被收起；如今两者都有需要，便当一同取用。「披上你的能力，并为此披上你华美的衣服，作为得胜和欢乐的记号。」当注意，「靠耶和华而得的喜乐是你们的力量」（尼 8:10），我们华美的衣服也必作为抵御试探和苦难之矢的验证铠甲。还要注意，耶路撒冷当成为圣城之时才穿上华美的衣服，因为圣洁之美是最可爱的美；我们越圣洁，就越有喜乐的理由。（2）当为自由预备：「抖下你所卧的尘土——骄傲的欺压者把你踩入其中的尘土（赛 51:23），或你在极度忧伤中所滚入其中的尘土。」「兴起，坐上位」也可如此读。「耶路撒冷啊！预备摆脱你一直在其下一切为奴的记号，更换你的住处：解开你颈项的锁链；受高贵原则和决心的激励，宣告你自己的自由。」福音向那些被恐惧所捆绑的人宣告自由，并使他们以抓住自己的自由为本分。让那些曾在罪的重担下疲乏劳苦的人既在基督里得着解救，就抖下他们疑虑恐惧的尘土，解开那些锁链；因为「子若叫他们自由，他们就真自由了」。
二、神激发自己为他百姓的拯救发热心。他在此向自己为他们辩护，甚至激发自己来拯救他们，因为他怜悯的理由都从他自身发出。他在此考虑几件事。
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苦害他们的迦勒底人从不因他们所得着管辖神百姓的权能而承认神——正如西拿基立也不曾如此；神虽用西拿基立作管教和改革百姓的器皿，他却不是这样意思（赛 10:6,7）。「你们是无价被卖的；你们既不得益处，我也不得」（赛 52:3）。（神顾念当他们因罪自卖之时，他——对他们有优先权、不，惟一所有权柄的主——「并未因他们的价值增添财富」（诗 44:12）。他们甚至未借此向他偿还债务；巴比伦人并不为此向他感谢，反而因此辱骂亵渎他的名。）「所以他们既然白白得着你们这么久，末了也必白白地归还你们：你们必无价被赎」——正如所应许的（赛 45:13）。那无所给的，也只能指望无所得；然而神不欠任何人。
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他们从前也常常遭遇类似的患难，常常在督工的暴虐下暂时受苦，所以如今若把他们永远交在这些压迫者手中，实属可惜（赛 52:4）：「我的百姓下到埃及」，原是友善地去寄居；他们却奴役他们，严严地管辖他们。然而他们终被解救——尽管法老骄傲、有权、有谋略。我们为何不可想神如今也要解救他的百姓呢？另一些时候，「亚述人」也「无故欺压」神的百姓——如十支派被亚述王掳去之时；不久之后，另一位亚述人西拿基立带领灭命大军欺压犹大，攻取了犹大一切坚固城。巴比伦人也可恰当地称为「亚述人」，因为他们的王朝是亚述的分支；他们如今也无故欺压百姓。虽然神把他们交在巴比底人手中是公义的，巴比伦人如此待他们却是不义的，也不能像法老那样声称对他们有宗主权——他们定居歌珊时，歌珊原是法老国的一部分。当我们受恶人蛮横之手的苦害时，能说「对他们而言是无故的，我们并未挑衅他们」（诗 7:3-5 等），这便是某种安慰。
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神的荣耀因他百姓所受的伤害而受亏损（赛 52:5）：「我在这里得着什么——我的百姓白白被取去，我能得着什么？」神不再如从前在耶路撒冷受敬拜，那里的祭坛已失，圣殿已成废墟；但若因此之故，他在巴比伦更受、更好地敬拜——无论是由被掳者或是由本地人——那便另当别论——神在某方面可视为因这事在尊荣上有所得；然而，唉！事实并非如此。（1）被掳者如此丧胆，无法赞美他；反倒不住地哀号，这使他忧伤，动了怜悯；「辖制他们的使他们呼号」，如古时埃及人使他们叹息（出 2:23）。如此巴比伦人如今待他们更苛刻，从他们身上榨出更响亮的怨声，使他们哀号。这给我们看见被掳者当时的心境并不令人欣赏；他们的怨言不如所当有的那样合理敬虔，倒近乎畜类；他们「哀号」（何 7:14）。然而神听见他们，下来解救他们，正如他昔日从埃及所行的（出 3:7,8）。（2）本地人如此傲慢，不肯赞美他，反倒不住地亵渎，这冒犯他，动了他的怒气。他们自夸因胜过神的百姓便胜过了神，并轻慢他，以为他无力解救，如此他的名在他们中间「终日不断被亵渎」。他们赞美自己的偶像之时，「向天上的主自高」（但 5:23）。「如今」，神说，「这不可容忍。我必下去解救他们；因为当我的百姓——本该作我的名和赞美——却成了我的羞辱之时，我从这世界得着什么尊荣、什么进贡、什么赞美呢？因为他们的压迫者既不自己赞美神，也不容他们赞美。」使徒引用这话，应用于犹太人恶行的生活——他们如此使神在外邦人中受亵渎，正如如今他们的苦难受亵渎神一样（罗 2:23,24）。
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他的荣耀将因他们的拯救大得彰显（赛 52:6）：「所以，我的名既如此被亵渎，我必兴起，我的百姓必知道我的名——我的名耶和华。」他借这名曾使他们认识，领他们出埃及（出 6:3）。神必为自己的尊荣行事，为他伟大的名行事；他的百姓几乎失丧了对这名的认识，必再认识它而得安慰，并发现它是他们的坚固台。他们必知道神的护理治理世界和其中一切事务；是他在借他权能的道为他们宣告解救；是惟独他——起初一发言事便成就的那位。他们必知道神赐给以色列、超过万国的圣言，到了时候必无误地应验；借先知说话的就是他——是他，他们并非凭自己说话；因为他们所说的，一点一画也不落空。
英文原文
Encouragement to Jerusalem (706 BC)
¹ Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean.
² Shake thyself from the dust; arise, and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion.
³ For thus saith the LORD, Ye have sold yourselves for nought; and ye shall be redeemed without money.
⁴ For thus saith the Lord GOD, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause.
⁵ Now therefore, what have I here, saith the LORD, that my people is taken away for nought? they that rule over them make them to howl, saith the LORD; and my name continually every day is blasphemed.
⁶ Therefore my people shall know my name: therefore they shall know in that day that I am he that doth speak: behold, it is I.
Here, I. God's people are stirred up to appear vigorous for their own deliverance, Isa 52:1,2. They had desired that God would awake and put on his strength, Isa 51:9. Here he calls upon them to awake and put on their strength, to bestir themselves; let them awake from their despondency, and pluck up their spirits, encourage themselves and one another with the hope that all will be well yet, and no longer succumb and sink under their burden. Let them awake from their distrust, look above them, look about them, look into the promises, look into the providences of God that were working for them, and let them raise their expectations of great things from God. Let them awake from their dullness, sluggishness, and incogitancy, and raise up their endeavours, not to take any irregular courses for their own relief, contrary to the law of nations concerning captives, but to use all likely means to recommend themselves to the favour of the conqueror and make an interest with him. God here gives them an assurance, 1. That they should be reformed by their captivity: There shall no more come into thee the uncircumcised and the unclean (Isa 52:1); their idolatrous customs should be no more introduced, or at least not harboured; for when by the marriage of strange wives, in Ezra's time and Nehemiah's, the unclean crept in, they were soon by the vigilance and zeal of the magistrates expelled again, and care was taken that Jerusalem should be a holy city. Thus the gospel Jerusalem is purified by the blood of Christ and the grace of God, and made indeed a holy city. 2. That they should be relieved and rescued out of their captivity, that the bands of their necks should be loosed, that they should not now be any longer oppressed, nay, that they should not be any more invaded, as they had been: There shall no more come against thee (so it may be read) the uncircumcised and the clean. The heathen shall not again enter into God's sanctuary and profane his temple, Ps 79:1. This must be understood with a condition. If they keep close to God, and keep in with him, God will keep off, will keep out of the enemy; but, if they again corrupt themselves, Antiochus will profane their temple and the Romans will destroy it. However, for some time they shall have peace. And to this happy change, now approaching, they are here called to accommodate themselves. (1.) Let them prepare for joy: "Put on thy beautiful garments, no longer to appear in mourning weeds and the habit of thy widowhood. Put on a new face, a smiling countenance, now that a new and pleasant scene begins to open." The beautiful garments were laid up then, when the harps were hung on the willow trees; but, now there is occasion for both, let both be resumed together. "Put on thy strength, and, in order to that, put on thy beautiful garments, in token of triumph and rejoicing." Note, The joy of the Lord will be our strength (Ne 8:10), and our beautiful garments will serve for armour of proof against the darts of temptation and trouble. And observe, Jerusalem must put on her beautiful garments when she becomes a holy city, for the beauty of holiness is the most amiable beauty, and the more holy we are the more cause we have to rejoice. (2.) Let them prepare for liberty: "Shake thyself from the dust in which thou hast lain, and into which thy proud oppressors have trodden thee (Isa 51:23), or into which thou hast in thy extreme sorrow rolled thyself." Arise, and set up; so it may be read. "O Jerusalem! prepare to get clear of all the marks of servitude thou hast been under and to shift thy quarters: Loose thyself from the bands of thy neck; be inspired with generous principles and resolutions to assert thy own liberty." The gospel proclaims liberty to those who were bound with fears and makes it their duty to take hold of their liberty. Let those who have been weary and heavily laden under the burden of sin, finding relief in Christ, shake themselves from the dust of their doubts and fears and loose themselves from those bands; for, if the Son make them free, they shall be free indeed.
II. God stirs up himself to appear jealous for the deliverance of his people. He here pleads their cause with himself, and even stirs up himself to come and save them, for his reasons of mercy are fetched from himself. Several things he here considers.
1. That the Chaldeans who oppressed them never acknowledged God in the power they gained over his people, any more than Sennacherib did, who, when God made use of him as an instrument for the correction and reformation of his people, meant not so, Isa 10:6,7. "You have sold yourselves for nought; you got nothing by it, nor did I," Isa 52:3. (God considers that when they by sin had sold themselves he himself, who had the prior, nay, the sole, title to them, did not increase his wealth by their price, Ps 44:12. They did not so much as pay their debts to him with it; the Babylonians gave him no thanks for them, but rather reproached and blasphemed his name upon that account.) "And therefore they, having so long had you for nothing, shall at last restore you for nothing: You shall be redeemed without price," as was promised, Isa 45:13. Those that give nothing must expect to get nothing; however, God is a debtor to no man.
2. That they had been often before in similar distress, had often smarted for a time under the tyranny of their task-masters, and therefore it was a pity that they should now be left always in the hand of these oppressors (Isa 52:4): "My people went down into Egypt, in an amicable way to settle there; but they enslaved them, and ruled them with rigour." And then they were delivered, notwithstanding the pride, and power, and policies of Pharaoh. And why may we not think God will deliver his people now? At other times the Assyrian oppressed the people of God without cause, as when the ten tribes were carried away captive by the king of Assyria; soon afterwards Sennacherib, another Assyrian, with a destroying army oppressed and made himself master of all the defenced cities of Judah. The Babylonians might not unfitly be called Assyrians, their monarchy being a branch of the Assyrians; and they now oppressed them without cause. Though God was righteous in delivering them into their hands, they were unrighteous in using them as they did, and could not pretend a dominion over them as their subjects, as Pharaoh might when they were settled in Goshen, part of his kingdom. When we suffer by the hands of wicked and unreasonable men it is some comfort to be able to say that as to them it is without cause, that we have not given them any provocation, Ps 7:3-5, etc.
3. That God's glory suffered by the injuries that were done to his people (Isa 52:5): What have I here, what do I get by it, that my people are taken away for nought? God is not worshipped as he used to be in Jerusalem, his altar there is gone and his temple in ruins; but if, in lieu of that, he were more and better worshipped in Babylon, either by the captives or by the natives, it were another matter—God might be looked upon as in some respects a gainer in his honour by it; but, alas! it is not so. (1.) The captives are so dispirited that they cannot praise him; instead of this they are continually howling, which grieves him and moves his pity; Those that rule over them make them to howl, as the Egyptians of old made them to sigh, Ex 2:23. So the Babylonians now, using them more hardly, extorted from them louder complaints and made them to howl. This gives us no pleasing idea of the temper the captives were now in; their complaints were not so rational and pious as they should have been, but brutish rather; they howled, Ho 7:14. However God heard them, and came down to deliver them, as he did out of Egypt, Ex 3:7,8. (2.) The natives are so insolent that they will not praise him, but, instead of that, they are continually blaspheming, which affronts him and moves his anger. They boasted that they were too hard for God because they were too hard for his people, and set him at defiance, as unable to deliver them, and thus his name continually every day was blasphemed among them. When they praised their own idols they lifted up themselves against the Lord of heaven, Da 5:23. "Now," says God, "this is not to be suffered. I will go down to deliver them; for what honour, what rent, what tribute of praise have I from the world, when my people, who should be to me for a name and praise, are to me for a reproach? For their oppressors will neither praise God themselves nor let them do it." The apostle quotes this with application to the wicked lives of the Jews, by which God was dishonoured among the Gentiles then, as much as now he was by their sufferings, Ro 2:23,24.
4. That his glory would be greatly manifested by their deliverance (Isa 52:6): "Therefore, because my name is thus blasphemed, I will arise, and my people shall know my name, my name Jehovah." By this name he had made himself known in delivering them out of Egypt, Ex 6:3. God will do something to vindicate his own honour, something for his great name; and his people, who have almost lost the knowledge of it, shall know it to their comfort and shall find it their strong tower. They shall know that God's providence governs the world, and all the affairs of it, it is he who speaks deliverance for them by the word of his power, that it is he only, who at first spoke and it was done. They shall know that God's word, which Israel is blessed with above other nations, shall without fail have its accomplishment in due season, that it is he who speaks by the prophet; it is he, and they do not speak of themselves; for not one iota or tittle of what they say shall fall to the ground.
7-12
The Approach of the Messiah (706 BC)
简体中文
弥赛亚的来临（公元前706年）
⁷ 「那报佳音、传平安、报好信、传救恩的，对锡安说：『你的神作王了！』——这人的脚登山何等佳美！
⁸ 听啊，你守望之人的声音！他们扬起声来，一同歌唱；因为耶和华使锡安被掳的人归回之时，他们必亲眼看见。
⁹ 耶路撒冷的荒场啊，要发起欢声，一同歌唱！因为耶和华安慰了他的百姓，救赎了耶路撒冷。
¹⁰ 耶和华在万国眼前露出圣臂；地极的人都看见我们神的救恩。
¹¹ 你们离开吧！离开吧！从那里出来，不要沾不洁净的物；要从其中出来。你们扛抬耶和华器皿的人哪，务要自洁。
¹² 因为你们出来必不至急忙，也不至奔逃；因为耶和华必在你们前头行，以色列的神必作你们的后盾。」
犹太人从巴比伦归回故土，在此既作为怜悯、又作为本分来论说；而使徒将赛52:7应用于福音的传讲（罗10:15），明明表示那次拯救乃是耶稣基督救赎人类的预表和影像，此处论到他们从巴比伦得赎的话，也当应用于那救赎。
一、此事在此被作为大福来论说，当以充足的喜乐和感恩来迎接。1. 那些带来他们获释消息的人必大受欢迎（赛52:7）：「『那报佳音……这人的脚登山何等佳美！』——就是耶路撒冷四围的山，远远望见这些报信者翻山而来，「他们的脚何等佳美」，一旦人知道他们所带来的消息是什么！」此处主要不是指普通的驿卒，或政府特派传布公告的使者，而是指犹太人自己——他们在情报的源头，最早得了消息，立刻亲自前去，或差遣自己的报信者到各处散布消息，甚至到耶路撒冷本身，告诉那留在那里的少数人，说他们的弟兄不久就与他们同在了；因为这消息不仅作为新闻传布，更是作为「锡安的神作王了」的凭据而传布——正是用这样的话传布：他们对锡安说：「你的神作王了。」那些带来平安与救恩之消息——居鲁士已下令释放犹太人——这正是那等候以色列的安慰者所长久盼望的消息，那些「佳音」（原文如此读，没有英文译本的重复「佳音之佳音」），把这消息作如此解释：「锡安啊，你的神作王了。」注意，当坏消息流传之时，这是好消息；当好消息流传之时，这是最好的消息——锡安的神作王了，神是锡安的神，与他立了约，他作为这样的神而作王（诗146:10；亚9:9）。「耶和华建立了锡安」（赛14:32）。一切事件都源于他护理之国的安排，都趋向他恩典之国的推展。这话当应用于福音的传讲——那乃是宣告平安与救恩；这才是福音——好消息、可喜的信息，是胜过我们属灵仇敌、使我们脱离属灵奴役得释放的捷报。这好消息就是：主耶稣作王了，所有的权柄都赐给他了。基督自己首先带来了这消息（路4:18；来2:3），这段经文正是论到他：「他的脚何等佳美！」——他那钉在十字架上的脚，在加略山上何等佳美！他「蹿山越岭」而来（歌2:8）之时，他的脚在那认得他声音、知道那是良人声音的人眼中，何等佳美！他的传道者宣告这些佳音；他们当保守自己的脚不沾染世界的污秽，然后他们就当在那些奉差遣前往的人眼中——就是坐在他们脚前、不如说坐在他们里面的基督脚前听他道的人眼中——显为佳美。他们当「因他们的工作」——因他们的信息——「格外尊敬他们」（帖前5:13），因为这信息是全然可悦纳的。2. 那些听见这消息的人，必因此被带入喜乐的狂喜之中。(1) 锡安的守望者必因得着出人意外的光照而欢乐（赛52:8）。耶路撒冷城墙上的守望者必在这夸胜中领唱。他们是谁，赛62:6告诉我们了。他们是神设立在耶路撒冷城墙上的人，为要题说他的名，并恒切向他祷告，直到他再使「耶路撒冷在地上成为可赞美的」。这些守望者站在他们的守望台上，等候祷告的答复（哈2:1）；所以好消息来到之时，他们最先得着；他们越是恒久、越是迫切地为这事祷告，消息来到之时就越发振奋：「他们必扬起声来，一同歌唱」，齐声合鸣，邀请别人也来与他们一同赞美。而使他们最为欢欣鼓舞的，莫过于「他们必亲眼看见」——即面对面地看见。神原是自隐的神，他们在患难的乌云之下几乎辨不出他恩宠的丝毫痕迹；如今云散了，他们要明明看见。他们要「与锡安的王面对面相见」；这话在道成了肉身住在我们中间、有人「见过他的荣光」（约1:14）、「亲眼看过」（约一1:1）之时，便应验了。他们要看见预言与应验、应许与成就之间完全的相符与呼应；他们要看见二者如何彼此对视，便心满意足，确知那说预言的和行奇事的是同一位神。当主使锡安从被掳中归回之时，先知们要从此得着并向人传递比以往更丰满的神对他百姓善意之显明。将这话（如赛52:8那样）应用于福音时代，乃是对福音牧者倾倒圣灵——作为智慧和启示的灵，引导他们进入一切真理——的应许，使他们能亲眼看见，比旧约圣徒所能看见的更清楚地看见神的恩典；他们在此事上也必同心合意——在这些关乎共同救恩的大事上，他们在见解上既一致，在诗歌上也一致。不但如此，保罗似是引用了这话，当他把我们将来状态的特权说成是「我们要面对面相见」之时。(2) 锡安的荒场必因得着出人意外的安慰而欢乐（赛52:9）：「耶路撒冷的荒场啊，要发起欢声，一同歌唱」——即耶路撒冷各处，因为全城尽都荒凉，连那些看来最荒凉的部分也必有分于这喜乐；他们既少有期待，便「如做梦的人」一般发起欢声（诗126:1、2）。让他们一同歌唱。注意，同蒙怜悯的人当一同赞美。此处有可喜可赞的内容。[1] 神的百姓要在这救恩中得着安慰；我们喜乐的事，也当是我们感恩的事。「他救赎了耶路撒冷」——就是那被卖在仇敌手中的耶路撒冷居民——借此他「安慰了」那在忧伤中的「他的百姓」。耶路撒冷的救赎，是神一切百姓的喜乐；他们的特征，正是「等候那救赎」（路2:38）。[2] 神要因此得荣耀（赛52:10）。他「在万国眼前露出圣臂」——彰显并显示了他的大能。神的膀臂是圣的膀臂，在纯洁和公义中伸出，为圣洁而战，为成就他的应许而行。[3] 全世界都要因此得益。在我们主耶稣所成就的大拯救中，「主的膀臂显露了」，「地极的人都看见这大救恩」——不是只作旁观者，如他们看犹太人从巴比伦得救那样，而是作有分于其中的人；万国之中、最远处的一些人，必有分于这救赎的益处。这话应用于我们借基督所得的拯救。路3:6：「凡有血气的，都要看见神的救恩」——那「大救恩」。
二、此事在此被作为大事来论说，当以充足的谨慎和分别心来处理。释放既已宣告，1. 神的百姓当尽速从巴比伦出来；他们在那里无论安顿得多么好，都不要想在巴比伦扎根，而要「离开吧！离开吧！」（赛52:11），「从其中出来」——不仅是在边界上的人，就是在内地、在腹心之地的人，也要离去。巴比伦不是以色列人可居之地。他们一得释放的许可，就不可耽延。神用这话激动了那些被感动要上去之人的心（拉1:5）。这也是对一切仍处于罪和撒但奴役之下的人的呼召，要他们使用基督向他们宣告的自由。「所以天父的儿子若叫你们自由，你们就真自由了。」2. 他们当小心，不可带走巴比伦的任何污秽：「不要沾不洁净的物。」如今神既为你们露出圣臂，「你们也要圣洁，像他那样圣洁，保守自己远离一切恶事。」他们从埃及出来时，带着埃及拜偶像的风俗（结23:3），这些风俗成了他们的毁灭；他们如今从巴比伦出来，当小心不可如此。注意，我们从神领受任何特别的怜悯之时，当比以往更加谨慎地防备一切不洁。但尤其是那些「扛抬耶和华器皿的人」——就是祭司——当「自洁」；他们（在器皿因特令归还时）受托看守圣所的器皿，要把它们扛到耶路撒冷（拉1:7、8、23等）。他们不仅当避免触摸任何不洁之物，更当非常谨慎地「照圣所的洁净之礼洁净自己」。基督徒已被立为「属神的祭司」（启1:6）。他们要扛抬耶和华的器皿，受托保守神的典章纯洁完整；交托给他们的是一件美事，他们当自洁，洗手表明无辜，如此环绕神的祭坛、扛抬他的器皿，保守自己纯洁。3. 他们当倚靠神的同在和他在迁移中的保护（赛52:12）：「你们出来必不至急忙。」他们要殷勤急忙地走，不可耽延，像罗得在所多玛那样；但他们不可存着不信、疑惧的急忙走，仿佛害怕被追赶（如他们出埃及之时），或害怕释放的命令被收回取消；不，他们必发现，论到神，他的工作是完全的，所以他们不必急过好速度。居鲁士必给他们一个体面的遣散，他们必有一个体面的归回，不是偷偷溜走；「因为耶和华必在他们前头行」，作他们的元帅和总司令，「以色列的神必作他们的后盾」，就是收聚那些落后的人。神既领他们的前锋，又断他们的后；他要从迎面而来的、或从后面追来的仇敌手中保护他们，因为他必以他的恩惠环绕他们。他们出埃及时，云柱火柱有时在后面，为保护后方（出14:19）；如今神与他们同在，对他们就如同那云柱所表征的一样。在尽本分的路上的人，是在神特别的保护之下；信这事的人，「必不着急」。
英文原文
The Approach of the Messiah (706 BC)
⁷ How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!
⁸ Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the LORD shall bring again Zion.
⁹ Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem.
¹⁰ The LORD hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God.
¹¹ Depart ye, depart ye, go ye out from thence, touch no unclean thing; go ye out of the midst of her; be ye clean, that bear the vessels of the LORD.
¹² For ye shall not go out with haste, nor go by flight: for the LORD will go before you; and the God of Israel will be your rereward.
The removal of the Jews from Babylon to their own land again is here spoken of both as a mercy and as a duty; and the application of Isa 52:7 to the preaching of the gospel (by the apostle, Ro 10:15) plainly intimates that that deliverance was a type and figure of the redemption of mankind by Jesus Christ, to which what is here said of their redemption out of Babylon ought to be accommodated.
I. It is here spoken of as a great blessing, which ought to be welcomed with abundance of joy and thankfulness. 1. Those that bring the tidings of their release shall be very acceptable (Isa 52:7): "How beautiful upon the mountains, the mountains round about Jerusalem, over which these messengers are seen coming at a distance, how beautiful are their feet, when it is known what tidings they bring!" It is not meant so much of the common posts, or the messengers sent express by the government to disperse the proclamation, but rather of some of the Jews themselves, who, being at the fountain-head of intelligence, had early notice of it, and immediately went themselves, or sent their own messengers, to all parts, to disperse the news, and even to Jerusalem itself, to tell the few who remained there that their brethren would be with them shortly; for it is published not merely as matter of news, but as a proof that Zion's God reigns, for in that language it is published: they say unto Zion, Thy God reigns. Those who bring the tidings of peace and salvation, that Cyrus has given orders for the release of the Jews, tidings which were so long expected by those that waited for the consolation of Israel, those good tidings (so the original reads it, without the tautology of our translation, good tidings of good), put this construction upon it, O Zion! thy God reigns. Note, When bad news is abroad this is good news, and when good news is abroad this is the best news, that Zion's God reigns, that God is Zion's God, in covenant with her, and as such he reigns, Ps 146:10, Zec 9:9. The Lord has founded Zion, Isa 14:32. All events have their rise in the disposals of the kingdom of his providence and their tendency to the advancement of the kingdom of his grace. This must be applied to the preaching of the gospel, which is a proclamation of peace and salvation; it is gospel indeed, good news, glad tidings, tidings of victory over our spiritual enemies and liberty from our spiritual bondage. The good news is that the Lord Jesus reigns and all power is given to him. Christ himself brought these tidings first (Lu 4:18, Heb 2:3), and of him the text speaks: How beautiful are his feet! his feet that were nailed to the cross, how beautiful upon Mount Calvary! his feet when he came leaping upon the mountains (So 2:8), how beautiful were they to those who knew his voice and knew it to be the voice of their beloved! His ministers proclaim these good tidings; they ought to keep their feet clean from the pollutions of the world, and then they ought to be beautiful in the eyes of those to whom they are sent, who sit at their feet, or rather at Christ's in them, to hear his word. They must be esteemed in love for their work's sake (1Th 5:13), for their message sake, which is well worthy of all acceptation. 2. Those to whom the tidings are brought shall be put thereby into a transport of joy. (1.) Zion's watchmen shall then rejoice because they are surprisingly illuminated, Isa 52:8. The watchmen on Jerusalem's walls shall lead the chorus in this triumph. Who they were we are told, Isa 62:6. They were such as God set on the walls of Jerusalem, to make mention of his name, and to continue instant in prayer to him, till he again made Jerusalem a praise in the earth. These watchmen stand upon their watch-tower, waiting for an answer to their prayers (Hab 2:1); and therefore when the good news comes they have it first, and the longer they have continued and the more importunate they have been in praying for it the more will they be elevated when it comes: They shall lift up the voice, with the voice together shall they sing in concert, to invite others to join with them in their praises. And that which above all things will transport them with pleasure is that they shall see eye to eye, that is, face to face. Whereas God had been a God hiding himself, and they could scarcely discern any thing of his favour through the dark cloud of their afflictions, now that the cloud is scattered they shall plainly see it. They shall see Zion's king eye to eye; so it was fulfilled when the Word was made flesh and dwelt among us, and there were those that saw his glory (Joh 1:14) and looked upon it, 1Jo 1:1. They shall see an exact agreement and correspondence between the prophecy and the event, the promise and the performance; they shall see how they look one upon another eye to eye, and be satisfied that the same God spoke the one and did the other. When the Lord shall bring again Zion out of her captivity the prophets shall thence receive and give fuller discoveries than ever of God's good-will to his people. Applying this also, as the Isa 52:8, to gospel times, it is a promise of the pouring out of the Spirit upon gospel ministers, as a spirit of wisdom and revelation, to lead them into all truth, so that they shall see eye to eye, shall see God's grace more clearly than the Old-Testament saints could see it: and they shall herein be unanimous; in these great things concerning the common salvation they shall concur in their sentiments as well as their songs. Nay, St. Paul seems to allude to this when he makes it the privilege of our future state that we shall see face to face. (2.) Zion's waste places shall then rejoice because they shall be surprisingly comforted (Isa 52:9): Break forth into joy, sing together, you waste places of Jerusalem; that is, all parts of Jerusalem, for it was all in ruins, and even those parts that seemed to lie most desolate shall share in the joy; and they, having little expected it, shall break forth into joy, as men that dream, Ps 126:1,2. Let them sing together. Note, Those that share in mercies ought to join in praises. Here is matter for joy and praise. [1.] God's people will have the comfort of this salvation; and what is the matter of our rejoicing ought to be the matter of our thanksgiving. He has redeemed Jerusalem (the inhabitants of Jerusalem that were sold into the hands of their enemies) and thereby he has comforted his people that were in sorrow. The redemption of Jerusalem is the joy of all God's people, whose character it is that they look for that redemption, Lu 2:38. [2.] God will have the glory of it, Isa 52:10. He has made bare his holy arm (manifested and displayed his power) in the eyes of all the nations. God's arm is a holy arm, stretched out in purity and justice, in defence of holiness and in pursuance of his promise. [3.] All the world will have the benefit of it. In the great salvation wrought out by our Lord Jesus the arm of the Lord was revealed and all the ends of the earth were made to see the great salvation, not as spectators of it only, as they saw the deliverance of the Jews out of Babylon, but as sharers in it; some of all nations, the most remote, shall partake of the benefits of the redemption. This is applied to our salvation by Christ. Lu 3:6, All flesh shall see the salvation of God, that great salvation.
II. It is here spoken of as a great business, which ought to be managed with abundance of care and circumcision. When the liberty is proclaimed, 1. Let the people of God hasten out of Babylon with all convenient speed; though they are ever so well settled there, let them not think of taking root in Babylon, but Depart, depart (Isa 52:11), go out from the midst of her; not only those that are in the borders, but those that are in the midst, in the heart of the country, let them be gone. Babylon is no place for Israelites. As soon as they have leave to let go, let them lose no time. With this word God stirred up the spirits of those that were moved to go up, Ezr 1:5. And it is a call to all those who are yet in the bondage of sin and Satan to make use of the liberty which Christ has proclaimed to them. And, if the Son make them free, they shall be free indeed. 2. Let them take heed of carrying away with them any of the pollutions of Babylon: Touch no unclean thing. Now that God makes bare his holy arm for you, be you holy as he is, and keep yourselves from every wicked thing. When they came out of Egypt they brought with them the idolatrous customs of Egypt (Eze 23:3), which were their ruin; let them take heed of doing so now that they come out of Babylon. Note, When we are receiving any special mercy from God we ought more carefully than ever to watch against all impurity. But especially let those be clean who bear the vessels of the Lord, that is, the priests, who had the charge of the vessels of the sanctuary (when they were restored by a particular grant) to carry them to Jerusalem, Ezr 1:7,8:23, etc. Let them not only avoid touching any unclean thing, but be very careful to cleanse themselves according to the purification of the sanctuary. Christians are made to our God spiritual priests, Re 1:6. They are to bear the vessels of the Lord, are entrusted to keep the ordinances of God pure and entire; it is a good thing that is committed to them, and they ought to be clean, to wash their hands in innocency and so to compass God's altars and carry his vessels, and keep themselves pure. 3. Let them depend upon the presence of God with them and his protection in their removal (Isa 52:12): You shall not go out with haste. They were to go with a diligent haste, not to lose time nor linger as Lot in Sodom, but they were not to go with a diffident distrustful haste, as if they were afraid of being pursued (as when they came out of Egypt) or of having the orders for their release recalled and countermanded: no, they shall find that, as for God, his work is perfect, and therefore they need not make more haste than good speed. Cyrus shall give them an honourable discharge, and they shall have an honourable return, and not steal away; for the Lord will go before them as their general and commander-in-chief, and the God of Israel will be their rearward, or he that will gather up those that are left behind. God will both lead their van and bring up their rear; he will secure them from enemies that either meet them or follow them, for with his favour will he compass them. The pillar of cloud and fire, when they came out of Egypt, sometimes went behind them, to secure their rear (Ex 14:19), and God's presence with them would now be that to them which that pillar was a visible token of. Those that are in the way of their duty are under God's special protection; and he that believes this will not make haste.
13-15
The Humiliation of the Messiah (706 BC)
简体中文
弥赛亚的降卑（主前706年）
¹³ 我的仆人行事必有智慧，必被高举上升，且成为至高。
¹⁴ 许多人因他惊奇〔他的面貌比别人憔悴，他的形容比世人枯槁〕，
¹⁵ 照样，他必洁净〔或作惊吓〕许多国民；君王要向他闭口。因所未曾传与他们的，他们必看见；未曾听见的，他们要明白。
此处，如在别处一样，为要坚固神百姓的信心，鼓励他们对今世拯救之应许的盼望，先知从这些应许转而论及到了时候满足时借弥赛亚所要成就的伟大救恩。正如基督降生的预言是为印证他们脱离亚述军队的应许，照样基督死而复活的预言是为印证他们从巴比伦归回的应许；因为这两样拯救都是那伟大救赎的预表，关于它们的预言都指向那救赎。从本章开始、延续到下一章末了的这段预言，再清楚不过地指向耶稣基督了；古时的犹太人把它解作弥赛亚，虽然现代犹太人费尽心机曲解它，而我们中间一些人（在这一点上对基督教毫不友善）硬要把它解作耶利米；但腓利正是从这里向太监传讲基督，已使「先知……是指着他说的」成为无可辩驳——指着他，不指别人（徒8:34,35）。此处：
一、 神承认基督既蒙差遣、又具资格承担祂的事业。1. 祂被任命承担。「祂是『我的仆人』，我所使用，所以必扶持。」在祂的事业中，祂遵行祂父的旨意，寻求祂父的尊荣，事奉祂父国度的利益。2. 祂具资格。「祂行事必有智慧」，因为「智慧和聪明的灵必住在祂身上」（赛11:2）。这话用于大卫「作事精明」之时（撒上18:14）。基督就是智慧本身，在策划并推进我们救赎之工时，显明了「神奥秘的智慧」（林前2:7）。基督在地上之时，行事极其精明，令众人赞叹。
二、 祂简略地预告了祂的降卑与高升。请看：1. 祂如何自卑：「许多人因祂惊奇」，如同大卫因忧愁患难「成了许多人惊奇的对象」（诗71:7）一样。许多人惊奇地看见祂所受的卑劣对待，看见人对祂是何等刻骨仇恨、何等不人道，以及祂所受的种种凌辱：「祂的面貌比别人憔悴」——当祂被人拳打、掌掴、戴上荆棘冠冕，「掩面不顾羞辱和唾沫」（赛50:6）之时。「祂的脸因哭泣而变貌」（伯16:9，原文之意），因为祂是「忧患之子」（赛53:3）；那本为「比世人更美」的（诗45:2），祂的脸竟被所受的虐待毁损。从来没有人受过如此野蛮的对待；祂取了「奴仆的形像」（腓2:7）之时，祂的形状比世人中任何一个更卑微、更卑贱。看见祂的人说：「这人看起来实在凄惨，『是虫，不是人』」（诗22:6）。「国民憎嫌祂」（赛49:7），把祂当作「万物中的渣滓」（林前4:13）。「祂的忧愁，无人能比」（哀1:12）。2. 神如何高举祂，又因祂自卑而高举祂。这里用了三个词（赛52:13）：「祂必被高举上升，且成为至高」。神必高举祂，人必尊崇祂，祂既得二者，必「成为至高」——高过至高，高过诸天。祂必在其事业中亨通、成功，这必使祂升得极高。（1）许多国家必因祂受益，因为祂「必洁净他们」——不只是犹太人；洒血必应用到他们的良心上，洁净他们。祂受苦、舍命，如此洁净了许多国家；因为祂死之时，「开了一个泉源」（亚13:1）。祂必借祂属天的教训洁净许多国家——那教训必「如雨降下，如露滴在草上」（申32:2）。摩西的教训只降在一个国家，基督的却降在许多国家。祂必借着洗礼如此行——「身体用清水洗净」（来10:22）。所以这应许的成全，是在基督差遣祂的使徒去使万民作门徒、借着给他们施洗（或洒洗）之时。（2）国中的大人物必向祂表示敬意：「君王要向祂闭口」——即不再像他们素常所作的那样开口反对祂，不再顶撞和亵渎祂神圣的圣言；不，他们必默然顺服、欣然喜悦于祂在世上设立祂国度所采的方法；他们必极其谦卑敬畏地领受祂的圣言和律法，如同那些听见约伯智慧的人「在他说话之后不再作声」（伯29:9,22）一样。「君王必看见而起身」（赛49:7）。（3）那从创世以来所隐藏的奥秘，必借着祂「显明给万国，使他们信服真道」，正如使徒所说（罗16:25,26）。「所未曾传与他们的，他们必看见」；福音把又新又前所未闻的事带到光中，这些事要唤醒君王和国度的注意，并赢得他们的敬畏。这话应用于福音在外邦世界的传扬（罗15:21）。那里的话是按七十士译本翻译引用的：「未曾听见我的，他们要看见；没有传道的，他们要明白。」正如所启示的事长久被隐藏，照样所启示的对象也长久被留在黑暗中；但如今他们必看见、思想那显在基督脸上「神的荣耀」（林后4:6），是他们从前未曾听见的——「未曾听见的」。福音所要向他们发现的，是他们一切的哲学家学问、占卜者的技巧，或任何外邦神谕所不能告诉他们的。旧约中论到弥赛亚的话已经很多；告诉他们的很多，他们也听见了。但是，正如示巴女王论到所罗门所见到的（王上10:6,7），他们到他来的时候在他身上所看见的，必远超过所告诉他们的。基督使那些照自己幻想等候弥赛亚的人失望——如属肉体的犹太人那样——却使那些照应许等候这样一位弥赛亚的人喜出望外。照着他们的信心，不，更超过他们的信心，他们都得到了。
英文原文
The Humiliation of the Messiah (706 BC)
¹³ Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.
¹⁴ As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men:
¹⁵ So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
Here, as in other places, for the confirming of the faith of God's people and the encouraging of their hope in the promises of temporal deliverances, the prophet passes from them to speak of the great salvation which should in the fulness of time be wrought out by the Messiah. As the prophecy of Christ's incarnation was intended for the ratification of the promise of their deliverance from the Assyrian army, so this of Christ's death and resurrection is to confirm the promise of their return out of Babylon; for both these salvations were typical of the great redemption and the prophecies of them had a reference to that. This prophecy, which begins here and is continued to the end of the next chapter, points as plainly as can be at Jesus Christ; the ancient Jews understood it of the Messiah, though the modern Jews take a great deal of pains to pervert it, and some of ours (no friends therein to the Christian religion) will have it understood of Jeremiah; but Philip, who hence preached Christ to the eunuch, has put it past dispute that of him speaks the prophet this, of him and of no other man, Ac 8:34,35. Here,
I. God owns Christ to be both commissioned and qualified for his undertaking. 1. He is appointed to it. "He is my servant, whom I employ and therefore will uphold." In his undertaking he does his Father's will, seeks his Father's honour, and serves the interests of his Father's kingdom. 2. He is qualified for it. He shall deal prudently, for the spirit of wisdom and understanding shall rest upon him, Isa 11:2. The word is used concerning David when he behaved himself wisely, 1Sa 18:14. Christ is wisdom itself, and, in the contriving and carrying on the work of our redemption, there appeared much of the wisdom of God in a mystery, 1Co 2:7. Christ, when he was here upon earth, dealt very prudently, to the admiration of all.
II. He gives a short prospect both of his humiliation and his exaltation. See here, 1. How he humbled himself: Many were astonished at him, as they were at David when by reason of his sorrows and troubles he became a wonder unto many, Ps 71:7. Many wondered to see what base usage he met with, how inveterate people were against him, how inhuman, and what indignities were done him: His visage was marred more than any man's when he was buffeted, smitten on the cheek, and crowned with thorns, and hid not his face from shame and spitting. His face was foul with weeping, for he was a man of sorrows; he that really was fairer than the children of men had his face spoiled with the abuses that were done him. Never was man used so barbarously; his form, when he took upon him the form of a servant, was more mean and abject than that of any of the sons of men. Those that saw him said, "Surely never man looked so miserably, a worm and no man," Ps 22:6. The nation abhorred him (Isa 49:7), treated him as the off-scouring of all things. Never was sorrow like unto his sorrow. 2. How highly God exalted him, and exalted him because he humbled himself. Three words are used for this (Isa 52:13): He shalt be exalted and extolled and be very high. God shall exalt him, men shall extol him, and with both he shall be very high, higher than the highest, higher than the heavens. He shall prosper in his work, and succeed in it, and that shall raise him very high. (1.) Many nations shall be the better for him, for he shall sprinkle them, and not the Jews only; the blood of sprinkling shall be applied to their consciences, to purify them. He suffered, and died, and so sprinkled many nations; for in his death there was a fountain opened, Zec 13:1. He shall sprinkle many nations by his heavenly doctrine, which shall drop as the rain and distil as the dew. Moses's did so only on one nation (De 32:2), but Christ's on many nations. He shall do it by baptism, which is the washing of the body with pure water, Heb 10:22. So that this promise had its accomplishment when Christ sent his apostles to disciple all nations, by baptizing or sprinkling them. (2.) The great ones of the nation shall show him respect: Kings shall shut their mouths at him, that is, they shall not open their mouths against him, as they have done, to contradict and blaspheme his sacred oracles; nay, they shall acquiesce in, and be well pleased with, the methods he takes of setting up his kingdom in the world; they shall with great humility and reverence receive his oracles and laws, as those who, when they heard Job's wisdom, after his speech spoke not again, Job 29:9,22. Kings shall see and arise, Isa 49:7. (3.) The mystery which was kept secret from the beginning of the world shall by him be made known to all nations for the obedience of faith, as the apostle speaks, Ro 16:25,26. That which had not been told them shall they see; the gospel brings to light things new and unheard of, which will awaken the attention and engage the reverence of kings and kingdoms. This is applied to the preaching of the gospel in the Gentile world, Ro 15:21. These words are there quoted according to the Septuagint translation: To whom he was not spoken of they shall see, and those that have not heard shall understand. As the things revealed had long been kept secret, so the persons to whom they were revealed had long been kept in the dark; but now they shall see and consider the glory of God shining in the face of Christ, which before they had not been told of—they had not heard. That shall be discovered to them by the gospel of Christ which could never be told them by all the learning of their philosophers, or the art of their diviners, or any of their pagan oracles. Much had been said in the Old Testament concerning the Messiah; much had been told them, and they had heard it. But, as the queen of Sheba found concerning Solomon, what they shall see in him, when he comes, shall far exceed what had been told them. Christ disappointed the expectations of those who looked for a Messiah according to their fancies, as the carnal Jews, but outdid theirs who looked for such a Messiah as was promised. According to their faith, nay, and beyond it, it was to them.
本章大部分内容与前一章相同，都是论到犹太人从巴比伦得释放的事，但也可应用于基督为我们所成就的伟大救恩；然而赛52:13-15则与下一章相同，论到救赎主的位格、他的降卑与升高。请观察：一、给被掳中犹太人的勉励，使他们盼望神必按他自己的方式和时候拯救他们，赛52:1-6。二、在那事成就时，仆人和百姓都必大喜乐、大欢喜，赛52:7-10。三、向那些仍留在被掳中的人发出呼召，要他们在宣告自由之时为自己的释放设法行动，赛52:11,12。四、此处对弥赛亚所作的简短概述，下一章将加以扩充，赛52:13-15。