聖經註釋書

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。

本章在其宗旨與結構上與前一章緊密相連。它指彌賽亞，這將在 Isaiah 61:1-3 的註釋中說明；本章的主要範圍與宗旨，是展示祂來臨所帶來的一些榮耀結果。

本章可視為分為以下幾部分：

一、彌賽亞公開的宣講或宣告，陳明祂受膏承職的目的，以及祂信息的安慰性質（Isaiah 61:1-3）。

二、祂來臨的美滿效果與特權（Isaiah 61:4-9）。

1. 祂來臨的效果：修造已久的荒場，重建久已傾頹的荒涼之地（Isaiah 61:4-5）。

（1）為此將邀得別人的幫助。

（2）外邦人的子孫必臣服於他們，為他們牧放羊群、耕種田地、修整葡萄園——就是說，外邦世界必歸服教會。

2. 祂來臨所帶來的特權（Isaiah 61:6-9）。

（1）就本身而論：他們必稱為神的朋友，享受外邦世界的財富。

（2）就比較而論：他們的境況必遠超過他們所受一切苦難的補償。

（3）就所加的尊榮而論：他們的名必傳於外邦，他們的兒女必蒙尊榮，被視為耶和華所賜福的。

三、教會因此所得的歡樂（Isaiah 61:10-11）。

1. 在於她所披戴的美麗與尊榮。

2. 在於義與純潔的豐盛加增。

The subject of the preceding chapter is continued in this; and to give it the greater solemnity, the Messiah is introduced describing his character and office, and confirming the large promises made before, Isaiah 61:1-9. In consequence of this the Jewish Church is introduced, praising God for the honor done her by her restoration to favor, and by to accession of the Gentiles, which is beautifully described by allusions to the rich pontifical dress of the high priest; a happy similitude to express the ornaments of a restored nation and of a renewed mind, Isaiah 61:10. Certainty of the prophecy illustrated by a figure drawn from the vegetable kingdom, Isaiah 61:11.

INTRODUCTION TO Isaiah 61

In this chapter both Christ and the church are introduced speaking, in their turns. It begins with the words of Christ, describing his work and office; his qualifications for it; the several parts and branches of it; and the ends to be answered by it; Isaiah 61:1, the reparation of the church; the feeding it by strangers; its being a holy priesthood; its enjoying the riches of the Gentiles; its having honour and joy, instead of shame and confusion; its prosperity in the work of the Lord, and the continuance of its spiritual offspring among the Gentiles, are prophesied of in Isaiah 61:4, and then the church is represented as rejoicing in the Lord, on account of her being clothed with his righteousness, so ornamental to her, Isaiah 61:10 and the chapter is concluded with a promise of her righteousness and glory appearing before all the nations of the world; of which the following chapter is an illustrious prophecy, Isaiah 61:11.

Ch. 61. The Proclamation of Glad Tidings to Zion

i. Isaiah 61:1-3. The speaker (see below) introduces himself as the herald of the coming salvation. Anointed with the spirit of the Lord, he is commissioned to cheer and comfort the distressed people of God by the announcement of a day of spiritual emancipation and privilege which issues in eternal splendour.

ii. Isaiah 61:4-9. In the end of Isaiah 61:3 the soliloquy has passed insensibly into objective description of the glorious future of Israel; and this is the subject of the remainder of the prophecy. The old waste places shall be rebuilt (Isaiah 61:4); Israel shall be recognised as the priestly people among the nations, while strangers feed its flocks and till its fields (Isaiah 61:5-6); the people shall receive double compensation for their past sufferings, and the blessing of Jehovah shall visibly rest on them (Isaiah 61:7-9).

iii. Isaiah 61:10-11. The prophet, speaking as it would appear in the name of the community, exults in the glorious prospect thus disclosed of a spiritual spring-time when Jehovah shall cause righteousness and praise to sprout before all the nations.

It will be seen that in substance the passage deals with the same theme as ch. 60, the future blessedness of Zion. The important difference is the prominence given in the opening monologue (Isaiah 61:1-3) to the personality and mission of the speaker. The question necessarily arises, Who is this speaker? Whilst the Targum and perhaps a majority of well-known commentators assign the speech to the prophet himself, a number of the best authorities regard it as a self-delineation of the ideal Servant of Jehovah such as we have found in ch. Isaiah 49:1-6 and Isaiah 50:4-9. The question is one of much difficulty, and the chief points involved are the following: (1) The name “Servant of the Lord” does not here occur. But this really counts for nothing, since the same is true of ch. Isaiah 50:4-9, where it cannot be doubted that it is the Servant who speaks. (2) It is said that the prophet invariably keeps his own personality in the background and that where any other than Jehovah speaks of Himself at length, it is always the Servant. This is true of the author of ch. 40–55, but is much less obvious if the present passage has to be assigned to a later writer. The prophet’s consciousness of his own mission is strongly expressed in ch. Isaiah 58:1, probably also in ch. Isaiah 62:1, and it is unsafe to assert that he might not have expanded it in such terms as are here used. Another exception to the rule is found in the earlier part of the book in ch. Isaiah 48:16 (which may however be an interpolation. see on the verse). (3) There are undoubtedly affinities between the conception here and the portrait of the Servant; e.g. the gift of the spirit (Isaiah 42:1), the helpful and consoling ministry (Isaiah 50:4, Isaiah 42:3), the message of emancipation (Isaiah 42:7, Isaiah 49:9). On the other hand the function claimed by the speaker cannot be said to transcend that of a prophet, and seems to fall below the level of the Servant’s great work. He is only the herald of salvation, whereas the Servant is its mediator; there is nothing here to suggest the profound moral influence which is the characteristic of the Servant’s ministry to Israel, for it does not appear that the mission of consolation here described consists in anything else than the proclamation of the coming glory. We miss also the element of universalism which is so conspicuous in the Servant’s work; and the allusion to a “day of vengeance” strikes a note which is never found in the undoubted utterances of the Servant. (4) Although it is a begging of the question to assert that the personification of the Servant ceases with ch. 53, it is certainly difficult to find a place for this portrait in the cycle of Servant-passages. These passages shew a well-marked progression and connexion of thought, and one must hesitate to believe that after the climax in ch. 53 the same personage should again appear in what must be considered a subordinate character. On the whole the objections to taking the words as those of the prophet appear less cogent than those against attributing them to the Servant, but it is probable that the writer was familiar with the earlier portraits of the Servant and that his conception of his prophetic office was influenced by them. That our Lord quotes the passage as descriptive of Himself and His message (Luke 4:18 f.) does not decide the question, for the ideal prophet is as truly a type of Christ as the Servant himself.

Isa 61:1-11.

彌賽亞的職分：以色列的復興。

彌賽亞宣告祂雙重的使命——在首次降臨時帶來福音的恩典，在第二次降臨時施行審判於不信者、賜安慰於錫安

(Isa 61:1-9);

這些話語只有在附屬意義上才能應用於以賽亞——他以預言安慰巴比倫的俘虜。

1. is upon me; because . . . hath anointed me——被耶穌引用作為祂傳道的憑據

(Lu 4:18-21).

聖靈在我傳道時在我身上，因為耶和華從母腹中已經膏了我

(Lu 1:35),

又在受洗時以「沒有限量」的聖靈膏我，並永遠「住」在我身上

(Isa 11:2; Joh 1:32; 3:34; Ps 45:7;

與之比較

1Ki 1:39, 40; 19:16; Ex 29:7).

受膏為彌賽亞——先知、祭司與君王。

good tidings——正如「福音」一詞的含義。

the meek——不如譯作「貧窮人」，如

Lu 4:18

所載；即遭患難之人，境況與心靈皆貧乏者

(Mt 11:5).

proclaim liberty——

(Joh 8:31-36).

用語取自巴比倫俘虜的獲釋，用以描述從罪與死中的釋放

(Heb 2:15);

也取自禧年向一切奴僕宣告的「自由」

(Isa 61:2; Le 25:10; Jer 34:8, 9).

opening of the prison——希伯來文不如譯作「最完全的開啟」，即向被囚之人開啟眼睛，也就是使他們從監牢中得釋放，因俘虜在監牢的黑暗中彷彿瞎眼

(Isa 14:17; 35:5; 42:7)

[EWALD]. 照樣

Lu 4:18

與七十士譯本如此解釋；

Lu 4:18

在默示之下，為了更完整地解釋希伯來文中的單一子句，加上了「叫那受壓制的得自由」；如此表達了所暗示的雙重「開啟」；即眼睛的開啟

(Joh 9:39),

與監牢的開啟

(Ro 6:18; 7:24, 25; Heb 2:15).

祂的神蹟是活的比喻。

「主耶和華的靈在我身上」——希伯來文是「主耶和華的靈」。迦勒底譯本譯作：「先知說，出於耶和華神面前的預言之靈在我身上。」敘利亞譯本作：「主神的靈。」七十士譯本作 Πνεῦμα Κυρίου（Pneuma），即「主的靈」，略去了 אדני（'ădonāy）一詞。路加在 Luke 4:18 引用時也是如此。這段經文指彌賽亞，這由主耶穌親自把它應用到自己身上充分證明（見 Luke 4:21）。Rosenmuller、Gesenius 和另一些人認為它指以賽亞本人，其觀念是：先知宣告自己的使命，即受授權向在巴比倫受苦的被擄者施行安慰。不可否認，這語言在次等的意義上可以應用於先知的職分，而救贖主的工作在這裏是用取自那長久受苦之被擄者所得的安慰和釋放的措辭來描述的。但在高得多的意義上，它指彌賽亞，唯有應用於他和他的工作，才得著完全的成全。連那被說成「在舊約中到處看不見基督」的 Grotius 也評論說：「以賽亞在此論到他自己，如迦勒底譯本所指出的；但在他身上，我們看見基督並非模糊的影像。」應用於救贖主，這是指他受洗、被分別出來擔任中保職分、開始公開傳道的時候（見 Luke 4:21）。「耶和華的靈在我身上」一語，是指他在受洗時聖靈降在他身上、公開把他奉獻給他的工作這一事實（Matthew 3:16；John 1:32），也是指神的靈「沒有限量」地賜給他，以裝備他擔任這偉大的職分（John 3:34；見 Isaiah 11:2 的註釋）。

「因為耶和華用膏膏我」——譯作「用膏膏」的詞（משׁח mâshach），正是彌賽亞（Messiah）一詞所由來的字（見 Isaiah 45:1 的註釋）。先知和君王藉著把油澆在他們頭上的儀式，被分別出來擔任他們的崇高職分；這裏的意思是：神已把彌賽亞分別出來擔任他將承受的職分，並豐豐富富地以受膏之油所象徵的諸般恩惠裝備他。論到彌賽亞，詩篇中使用了同樣的語言（Psalm 45:7；試比較 Hebrews 1:9）。

「叫我傳好信息」——關於這裏譯作「傳好信息」的詞（בשׂר bâs'ar）的含義，見 Isaiah 52:7 的註釋。七十士譯本譯作 Εὐαγγελίσασθαι（Euangelisasthai），即「傳福音」。

「給謙卑的人」——譯作「謙卑」的詞（ענוים ‛ănâviym），本義指受苦的、困厄的、貧乏的人。「謙卑」一詞指那些在受傷害時能忍耐的人，與好報復、易動怒的人相對。這絕不是這詞在這裏的意思。它指那些被災禍以任何形式壓制的人，特別適用於那些在巴比倫長久被擄中嘆息的人。七十士譯本以 πτωχοῖς（ptōchois，即「貧窮的」）一詞翻譯它，並非不恰當；路加（Luke 4:18）也照樣譯。其意思是：救贖主來，是要把喜樂的信息帶給那些被貧窮和災禍的禍患壓制的人（試比較 Matthew 11:5）。

「醫好傷心的人」——（見 Isaiah 1:6 的註釋）。心碎的人，是指那些因任何緣故而深受痛苦、愁苦的人——或因自己的罪，或因被擄和欺壓，或因失去親友。救贖主來，是要把安慰的膏油敷在這一切的心上，賜給他們喜樂和平安。類似的說法見於 Psalm 147:3：

他醫好傷心的人，

裹好他們的傷處。

「報告被擄的得釋放」——這顯然是取自被擄者在巴比倫長久被擄之境況的語言。彌賽亞要為那些被罪的擄掠所轄制的人成就一種釋放，類似於使俘虜脫離長久而痛苦的奴役。福音並不是藉著一次能力的施展便立刻打開監門、使俘虜恢復自由；但它成就一種與此相似的效果：它釋放被罪擄掠的心；它最終必打開一切監門，並藉著防止犯罪而免除監獄的必要，除去現今因犯罪而被囚禁所受的一切痛苦。還可以進一步指出，這裏譯作「自由」的詞（דרור derôr），本是一個恰當應用於禧年的詞——那一年，人人都可以自由出去（Leviticus 25:10）：「第五十年，你們要當作聖年，在遍地給一切的居民宣告自由（דרור derôr）。」照樣，在 Jeremiah 34:8-9，它用來指釋放奴僕：「要向他們宣告自由（דרור derôr），叫各人任他希伯來的僕人和婢女自由出去。」照樣，在本章的 Isaiah 61:1 亦然。

照樣，在 Ezekiel 46:17，它應用於奴僕按律法恢復自由的那一年。因此，這詞本是指那些被捆綁、被奴役之人的自由；這也可以暗示：宣佈至終普遍的自由、使一切人恢復其正當權利，將是彌賽亞旨意的一部分。倘若這就是其意思——我看沒有理由懷疑——那麼，其主要所指雖是他要救拔人脫離罪那不名譽的奴役，它同時也意味著：福音所包含的原則與奴隸制度的存在不相容，並終必產生普遍的解放。事實上，無可置疑的是：福音的影響如此之大，以致不到三個世紀，它便成了在整個羅馬帝國廢除奴隸制度的工具；而且任何坦率閱讀新約的人都不能懷疑：倘若基督教的原則被普遍遵行，最後的鎖鏈必很快從奴隸身上脫落。請記住以下的事實：

一、從沒有人在本於基督教原則的影響之下，使另一個人起初成為奴隸。從沒有人「因為」這是順服基督的律法而綁架或販賣另一個人。

二、從沒有一個基督徒釋放奴隸時，不覺得自己這樣行是在順服基督教的靈，也不因此有更安寧的良心。

三、沒有人懷疑：倘若自由到處盛行，人人被視為享有平等的公民權利，這便符合救贖主的心意。

四、使人為奴，是違背救主一切誡命的。綁架並販賣男人、婦女和孩童，把他們從家中撕裂，囚禁在海上船艙疫癘蔓延的底艙裏，並判定他們受終身勞苦的奴役——這不是主耶穌呼召他的門徒去作的工作。

五、事實上，奴隸制度若不持續不斷地違犯新約的原則，便無法維持。使人留在無知之中；扣留聖經不給他們；阻止他們學習閱讀；使婚約失效，或使婚約屈從於主人的意志；未經本人同意便剝奪他勞碌的收穫；使他或他的家庭違背其意願被遷移；阻止父母按自己認為正確的方式教養兒女；把智力捆鎖束縛、把求知的途徑封閉，作為維持這制度的必要手段；使人是否得以聽見福音、是否獲准公開接受福音，完全依賴他人——凡此種種，在各地都被視為奴隸制度存在所必需，也都是那受此制度咒詛之地區的一切統治法規所要求的。在奴隸制度的整個運作中——從那無辜者被擄為奴的第一步，到為確保其被奴役而採取的最後一項作為——對耶穌基督之律法的踐踏是不斷的、一貫的。在使人為奴並維持其為奴的事上，沒有一件事是照著基督任何的命令而作的；沒有一件事是若他的榜樣被跟隨、他的律法被遵行便會去作的。這樣，誰還能懷疑：他來，至終是要向一切俘虜宣佈自由，他福音的盛行還要成為普遍解放的途徑呢？（試比較 Isaiah 58:6 的註釋。）

「被囚的出監牢」——這語言也是取自那些在巴比倫如囚於獄中的人得釋放一事；其意思是：救贖主要為有罪而受苦的人成就一件工作，如同打開監獄的門、吩咐那久臥地牢的人自由出去一般。關於這裏譯作「開」（出監牢）的動詞（פקץ־קיץ peqach-qôach）的文法結構，可參閱 Gesenius（《詞典》）和 Rosenmuller。據 Gesenius，它應讀作一個詞；許多抄本是這樣讀的。它在別處沒有出現。它在這裏的意思是釋放。七十士譯本譯作「使瞎眼的得看見」，路加跟隨了這譯法。七十士譯本和路加所有的這個意思是一個正確的意思，也是眾先知別處曾出現的意思（見 Isaiah 34:5）；由於這意思是正確的，救主便認為沒有必要聲明這不是希伯來文的逐字翻譯。或者更恰當地說：救主在拿撒勒的會堂裏（Luke 4:19）用的是希伯來文；而路加記錄它時，是照他當時通行的譯本引用的。這是新約作者的慣常做法。這位福音書作者大概是為希利尼人——即使用希臘文的猶太人——寫作的；他們通常使用七十士譯本，他便引用那譯本，因為那是他們所熟悉的。無論是跟隨希伯來文，還是跟隨七十士譯本，其意思都沒有實質的差異。亞拉伯譯本與福音書作者所記的幾乎一致。Horne（《導論》卷二第403頁）認為，希伯來文從前所含的比我們如今在抄本和印行版本中所見的更多。然而我認為，這並沒有充分的證據。

The Spirit of the Lord God is upon me "The Spirit of Jehovah is upon me" - The Septuagint, Vulgate, and St. Luke, (Luke 4:18), and a MS., and two old editions omit the word אדני Adonai, the Lord; which was probably added to the text through the superstition of the Jews, to prevent the pronunciation of the word יהוה Jehovah following. See Kennicott on the state of the printed Hebrew text, vol. i., p. 610.

In most of Isaiah's prophecies there is a primary and secondary sense, or a remote subject illustrated by one that is near. The deliverance of the Jews from their captivity in Babylon is constantly used to shadow forth the salvation of men by Jesus Christ. Even the prophet himself is a typical person, and is sometimes intended to represent the great Savior. It is evident from Luke 4:18 that this is a prophecy of our blessed Lord and his preaching; and yet it is as evident that it primarily refers to Isaiah preaching the glad tidings of deliverance to the Jews.

The opening of the prison "Perfect liberty" - פקח קוח pekach koach. Ten MSS. of Kennicott's, several of De Rossi's, and one of my own, with the Complutensian, have פקחקוח pekachkoach in one word; and so the Septuagint and Vulgate appear to have taken it: not merely opening of prisons, but every kind of liberty - complete redemption.

The proclaiming of perfect liberty to the bound, and the year of acceptance with Jehovah. is a manifest allusion to the proclaiming of the year of jubilee by sound of trumpet. See Leviticus 25:9, etc. This was a year of general release of debts and obligations, of bondmen and bondwomen, of lands and possessions which had been sold from the families and tribes to which they belonged. Our Savior, by applying this text to himself, (Luke 4:18, Luke 4:19), a text so manifestly relating to the institution above mentioned, plainly declares the typical design of that institution.