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英文原文
The scope of this chapter is much the same as that of the foregoing chapter and many expressions of it are the same; it therefore looks the same way, to the different state of the good and bad among the Jews at their return out of captivity, but that typifying the rejection of the Jews in the days of the Messiah, the conversion of the Gentiles, and the setting up of the gospel-kingdom in the world. The Isa 66:1 of this chapter is applied by Stephen to the dismantling of the temple by the planting of the Christian church (Ac 7:49,50), which may serve as a key to the whole chapter. We have here, I. The contempt God puts upon ceremonial services in comparison with moral duties, and an intimation therein of his purpose shortly to put an end to the temple, and sacrifice and reject those that adhered to them, Isa 66:1-4. II. The salvation God will in due time work for his people out of the hands of their oppressors (Isa 66:5), speaking terror to the persecutors (Isa 66:6) and comfort to the persecuted, a speedy and complete deliverance (Isa 66:7-9), a joyful settlement (Isa 66:10,11), the accession of the Gentiles to them, and abundance of satisfaction therein, Isa 66:12-14. III. The terrible vengeance which God will bring upon the enemies of his church and people, Isa 66:15-18. IV. The happy establishment of the church upon large and sure foundations, its constant attendance on God and triumph over its enemies, Isa 66:19-24. And we may well expect that this evangelical prophet, here, in the close of his prophecy, should (as he does) look as far forward as to the latter days, to the last day, to the days of eternity.
1-4
The Vanity of Mere Ritual Obedience (706 BC)
僅有儀文順從的虛妄 (706 BC)
¹ 耶和華如此說：天是我的座位，地是我的腳凳：你們要為我造的殿在哪裏呢？我安息的地方在哪裏呢？
² 耶和華說：這一切都是我手所造的，這一切都已存在；但我要看顧的人，就是那貧窮、靈裏痛悔、因我的話戰兢的人。
³ 宰牛如同殺人，獻羊羔如同打斷狗頸，獻素祭如同獻豬血，燒香如同稱頌偶像。是的，他們揀選自己的道路，心裏喜悅可憎之事。
⁴ 我也要揀選他們的迷惑，使他們的懼怕臨到他們身上；因為我呼召的時候，無人答應；我說話的時候，他們不聽：他們倒在我眼前行惡，揀選我所不喜悅的事。
在此：I. 殿與一個蒙恩的靈魂相比，被輕看（Isa 66:1,2）。先知時代的猶太人，以及後來基督時代的猶太人，在殿上大大誇口，並指望從中得著大事；所以為了使他們謙卑、動搖他們虛妄的自信，先知和基督都預言了殿的毀滅——神要離棄它，然後它必很快荒涼。它在被迦勒底人毀滅之後很快恢復，儀文事奉也隨之恢復；但被羅馬人毀滅後，它成了永遠的荒涼，儀文律法也隨之廢除。為了使世人對此有預備，他們屢次被告知——如此處——殿在神眼中是何等不足為道。1. 他不需要它。天是他榮耀和治理的寶座；他在那裏坐著，在最高的尊嚴和統治中無限升高，超過一切稱頌和讚美。地是他的腳凳，他站在其上，按自己的旨意統管其中一切的事務。若神有如此明亮的寶座、如此寬大的腳凳，「那麼他們能為神造的殿在哪裏呢」——能作他榮耀的居所的，或「他安息的地方在哪裏呢」？永恆的心思能從人手所造的殿宇中得著何等滿足？他有何需要——如我們一樣——有殿宇歇息？他「並不疲乏，也不困倦」，他「也不打盹也不睡覺」？或者，他若有需要，他「也不告訴我們」（Ps 50:12），因為「這一切都是他手所造的」——天和其中一切的院宇，地和其中一切的邊界，以及兩者的一切萬象。這「一切都已存在」——都是藉神的能力有其起始的，他在它們存在之前就從永遠是有福的，所以不能從它們得益。「這一切都是」（有人如此讀）；它們仍繼續存在，由那造它們的同一能力所維持；所以「我們的良善不能及於他」。若他需要一個殿宇居住，他在造世界時就會自己造一個；而他若造了，它就會存到今日，如別的受造之物一樣，照他的定例存在；所以他不需要人手所造的殿。2. 他不像看一個謙卑、悔改、蒙恩的心那樣看顧它。他有一個他自己所造的天和地，並一個人手所造的殿；但他全都越過，好以恩典看顧那靈裏貧窮的人——謙卑而認真、自卑而捨己的人——他的心真正為罪痛悔、悔改、迫切要得著赦免的人，以及「因神的話戰兢」的人——不像腓力斯那樣，帶著一陣轉瞬即逝的不安，講道一結束就過去了，而是對神的威嚴和純潔有習慣的敬畏，對他的公義和烈怒有習慣的畏懼。這樣的心是神活的殿；他住在其中，它是他安息的地方；它如天和地一樣，是他的寶座和他的腳凳。
II. 出於不蒙恩之手的祭物被輕看。「惡人的祭」不僅不蒙悅納，更是「為耶和華所憎惡」（Pr 15:8）；此處大量說明（Isa 66:3,4）。請觀察：1. 他們的祭物在神眼中何等可憎。屬肉體的猶太人，從被擄歸回後，雖然沒有再陷入拜偶像，卻在事奉神上變得非常疏忽鬆懈；他們將「瘸腿的、瞎的、有病的」拿來「獻祭」（Mal 1:8,13），這使得他們的事奉為神所憎惡；他們既不尊重自己的祭物，怎能以為神會尊重呢？不信的猶太人，在福音傳開、在其中通知了那一次獻上就結束一切儀文事奉的大祭之後，仍繼續獻祭，好像摩西律法仍然有效，能「使來到其中的人得以完全」一樣：這是可憎的。「凡殺牛的」為自己的餐桌殺牛，是受歡迎的；但如今為神的祭壇如此殺牛的，「如同殺人」——這對神如同謀殺本身一樣大的冒犯；行這事的人實際上是廢棄了基督的祭，「踐踏了立約的血」，使自己成為「主身主血的」罪的同犯——高舉基督死所要廢除的。「凡獻羊羔為祭的」，若是敗壞之物，不是他羊群中公的、他最好的，若想以任何東西打發神，他就是冒犯他，而不是討他喜悅；這「如同打斷狗頸」——在律法眼中如此卑賤的受造物，驢尚可贖回，狗的價錢卻永不可帶入府庫（De 23:18）。「凡獻素祭的」——素祭或奠祭——如同想以「豬血」贖罪——那不可吃、不可摸的受造物，其「湯」是可憎的（Isa 65:4），其血更甚。「凡向神燒香的」，因而輕看基督代求之香的，「如同稱頌偶像」——這對神如同他們向假神獻敬奉一樣大的冒犯。假冒為善和褻瀆如拜偶像一樣惹動神。2. 是甚麼樣的罪使他們的祭物如此可憎。是「因為他們揀選了自己的道路」——自己邪惡之心的道路，不僅他們的手如此，他們的「魂也喜悅他們的可憎之事」。他們在為人上敗壞不道德，揀選罪的道路，而不是神誡命的道路，並在惹動神的事上取樂；這使得他們的祭物在神眼中如此可憎（Isa 1:11-15）。那些以信仰告白裝作尊榮神、卻過邪惡生活的人，是冒犯他，好像他是罪的贊助者一樣。而他們罪惡的加重情節是，他們在其中堅持不顧屢次給他們悔改歸正的呼召；他們對神公義的一切警告和神恩典的一切供應都充耳不聞：「我呼召的時候，無人答應」，如前所述（Isa 65:12）。同樣的結論也在此處如同在那裏：「他們倒在我眼前行惡。」他們既對他所說的充耳不聞，就不在乎他所看見的，倒「揀選」他們明知「他所不喜悅的」。那些在為人上毫不費心討他喜悅、反倒蓄意惹動他的人，怎能指望在敬拜中討他喜悅呢？3. 因此對他們所定的判決。他們「揀選了自己的道路」，所以神說，我也要「揀選他們的迷惑」。「他們作了揀選」（如蓋塔克所譯述），「如今我要作我的揀選；他們以所喜悅的方式待我，我也要以我所喜悅的方式待他們。」我要揀選他們的「幻象」，或「嘲笑」（有人如此讀）；他們既以自己的罪惡嘲笑神、羞辱他，神也要將他們交在仇敵手中，被他們踐踏侮辱。或者他們要被自己用以自欺的虛妄自信所欺騙。神要使他們的罪成為他們的刑罰；他們要被自己的杖打，被自己的迷惑沖入傾覆。神要「使他們的懼怕臨到他們」——就是將那對他們大為可怖的事帶到他們身上，或他們自己所怕、想以罪惡手段逃避的事。不信的心，未得潔淨、未得平安的良心，要使自己悲慘，不必別的，只要將他們自己的懼怕帶到他們身上就夠了。
英文原文
The Vanity of Mere Ritual Obedience (706 BC)
¹ Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest?
² For all those things hath mine hand made, and all those things have been, saith the LORD: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word.
³ He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations.
⁴ I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not.
Here, I. The temple is slighted in comparison with a gracious soul, Isa 66:1,2. The Jews in the prophet's time, and afterwards in Christ's time, gloried much in the temple and promised themselves great things from it; to humble them therefore, and to shake their vain confidence, both the prophets and Christ foretold the ruin of the temple, that God would leave it and then it would soon be desolate. After it was destroyed by the Chaldeans it soon recovered itself and the ceremonial services were revived with it; but by the Romans it was made a perpetual desolation, and the ceremonial law was abolished with it. That the world might be prepared for this, they were often told, as here, of what little account the temple was with God. 1. That he did not need it. Heaven is the throne of his glory and government; there he sits, infinitely exalted in the highest dignity and dominion, above all blessing and praise. The earth is his footstool, on which he stands, over-ruling all the affairs of it according to his will. If God has so bright a throne, so large a footstool, where then is the house they can build unto God, that can be the residence of his glory, or where is the place of his rest? What satisfaction can the Eternal Mind take in a house made with men's hands? What occasion has he, as we have, for a house to repose himself in, who faints not neither is weary, who neither slumbers nor sleeps? Or, if he had occasion, he would not tell us (Ps 50:12), for all these things hath his hand made, heaven and all its courts, earth and all its borders, and all the hosts of both. All these things have been, have had their beginning, by the power of God, who was happy from eternity before they were, and therefore could not be benefited by them. All these things are (so some read it); they still continue, upheld by the same power that made them; so that our goodness extends not to him. If he required a house for himself to dwell in, he would have made one himself when he made the world; and, if he had made one, it would have continued to this day, as other creatures do, according to his ordinance; so that he had no need of a temple made with hands. 2. That he would not heed it as he would a humble, penitent, gracious heart. He has a heaven and earth of his own making, and a temple of man's making; but he overlooks them all, that he may look with favour to him that is poor in spirit, humble and serious, self-abasing and self-denying, whose heart is truly contrite for sin, penitent for it, and in pain to get it pardoned, and who trembles at God's word, not as Felix did, with a transient qualm that was over when the sermon was done, but with an habitual awe of God's majesty and purity and an habitual dread of his justice and wrath. Such a heart is a living temple for God; he dwells there, and it is the place of his rest; it is like heaven and earth, his throne and his footstool.
II. Sacrifices are slighted when they come from ungracious hands. The sacrifice of the wicked is not only unacceptable, but it is an abomination to the Lord (Pr 15:8); this is largely shown here, Isa 66:3,4. Observe, 1. How detestable their sacrifices were to God. The carnal Jews, after their return out of captivity, though they relapsed not to idolatry, grew very careless and loose in the service of God; they brought the torn, and the lame, and the sick for sacrifice (Mal 1:8,13), and this made their services abominable to God; they had no regard to their sacrifices, and therefore how could they think God would have any regard to them? The unbelieving Jews, after the gospel was preached and in it notice given of the offering up of the great sacrifice, which put an end to all the ceremonial services, continued to offer sacrifices, as if the law of Moses had been still in force and could make the comers thereunto perfect: this was an abomination. He that kills an ox for his own table is welcome to do it; but he that now kills it, that thus kills it, for God's altar, is as if he slew a man; it is as great an offence to God as murder itself; he that does it does in effect set aside Christ's sacrifice, treads under foot the blood of the covenant, and makes himself accessory to the guilt of the body and blood of the Lord, setting up what Christ died to abolish. He that sacrifices a lamb, if it be a corrupt thing, and not the male in his flock, the best he has, if he think to put God off with any thing, he affronts him, instead of pleasing him; it is as if he cut off a dog's neck, a creature in the eye of the law so vile that, whereas an ass might be redeemed, the price of a dog was never to be brought into the treasury, De 23:18. He that offers an oblation, a meat offering or drink-offering, is as if he thought to make atonement with swine's blood, a creature that must not be eaten nor touched, the broth of it was abominable (Isa 65:4), much more the blood of it. He that burns incense to God, and so puts contempt upon the incense of Christ's intercession, is as if he blessed an idol; it was as great an affront to God as if they had paid their devotions to a false god. Hypocrisy and profaneness are as provoking as idolatry. 2. What their wickedness was which made their sacrifices thus detestable. It was because they had chosen their own ways, the ways of their own wicked hearts, and not only their hands did but their souls delighted in their abominations. They were vicious and immoral in their conversations, chose the way of sin rather than the way of God's commandments, and took pleasure in that which was provoking to God; this made their sacrifices so offensive to God, Isa 1:11-15. Those that pretend to honour God by a profession of religion, and yet live wicked lives, put an affront upon him, as if he were the patron of sin. And that which was an aggravation of their wickedness was that they persisted in it, notwithstanding the frequent calls given them to repent and reform; they turned a deaf ear to all the warnings of divine justice and all the offers of divine grace: When I called, none did answer, as before, Isa 65:12. And the same follows here that did there: They did evil before my eyes. Being deaf to what he said, they cared not what he saw, but chose that in which they knew he delighted not. How could those expect to please him in their devotions who took no care to please him in their conversations, but, on the contrary, designed to provoke him? 3. The doom passed upon them for this. Theychose their own ways, therefore, says God, I also will choose their delusions. They have made their choice (as Mr. Gataker paraphrases it), and now I will make mine; they have taken what course they pleased with me, and I will take what course I please with them. I will choose their illusions, or mockeries (so some); as they have mocked God and dishonoured him by their wickedness, so God will give them up to their enemies, to be trampled upon and insulted by them. Or they shall be deceived by those vain confidences with which they have deceived themselves. God will make their sin their punishment; they shall be beaten with their own rod and hurried into ruin by their own delusions. God will bring their fears upon them, that is, will bring upon them that which shall be a great terror to them, or that which they themselves have been afraid of and thought to escape by sinful shifts. Unbelieving hearts, and unpurified unpacified consciences, need no more to make them miserable than to have their own fears brought upon them.
5-14
Encouragement to the Persecuted; The Enlargement of the Church (706 BC)
對受逼迫者的鼓勵；教會的擴展（主前706年）
⁵ 你們因耶和華言語戰兢的人，當聽他的話：你們的弟兄，就是恨惡你們、因我的名趕出你們的，曾說，願耶和華得榮耀；但他要為你們歡喜，他們卻要羞愧。
⁶ 城中有喧嘩的聲音，殿中有聲音，是耶和華向仇敵報應的聲音。
⁷ 錫安未曾劬勞就生產；未曾覺痛就生出男孩。
⁸ 這樣的事誰曾聽見？誰曾看見呢？地豈能一日生產呢？一國豈能一時而生呢？但錫安一劬勞便生下兒女。
⁹ 耶和華說，我既使他臨產，豈不使他生產呢？你的神說，我既使他生產，豈能使他閉胎呢？
¹⁰ 你們愛慕耶路撒冷的，都要與她一同歡喜快樂；你們為她悲哀的，都要與她一同樂上加樂；
¹¹ 使你們在她安慰的懷中喫得飽足，滿得她豐盛的榮耀。
¹² 耶和華如此說，看哪，我必使平安延及她如同江河，使列國的榮耀如同溢流的河；那時你們必從她得喫，必被抱在旁邊，搖弄在膝上。
¹³ 母親怎樣安慰兒子，我就照樣安慰你們；你們也必在耶路撒冷得安慰。
*¹⁴ 你們看見這事，心就快樂，你們的骨頭必如青草發旺；你們必知道耶和華的手向他僕人而行，他的惱恨向仇敵發作。
先知既已對那拿神的話作笑談、神呼召他們時不肯答應的假冒為善之國宣告了神的審判，如今轉向那些*因他的言語戰兢的人，為要安慰和鼓勵他們；他們不致被捲入將臨到他們不信之國的審判中。傳道人當如此分別，好在向惡人說恐怖之時，不叫義人傷心。*先知既已向那些因神言語戰兢的人保證得他恩惠的一瞥（Isa 66:2），如今為他們帶來恩惠的信息。神的話語為那些因真誠為罪自卑而豫備好接受安慰的人豫備了安慰。從前有些人（Isa 66:4）*神說話時不肯聽；但若有人不肯，別人肯。心若因神的言語戰兢，*耳朵就向它敞開。如今對他們說甚麼？
I. 讓他們知道，神必為他們受屈的義案向逼迫者辯護（Isa 66:5）：你們的弟兄，就是恨惡你們的，曾說，願耶和華得榮耀。但他要為你們歡喜。這或許指一些猶太人被擄歸回時的情形；但歷史上不見類似記載，因此它更當指猶太人中首批傳福音者和信徒——這話十分適用於他們的光景。請留意，1. 神忠心的僕人如何受逼迫：他們的弟兄恨惡他們。使徒按肉身是猶太人，然而即使在外邦的城中，他們所遇見的猶太人卻是他們最苦毒、最不可調和的仇敵，聳動外邦人攻擊他們。新婦抱怨（So 1:6）她的母親的兒女向她發怒。彼拉多以此責備我們的主耶穌：你本國的人把你交給我（Joh 18:35）。他們的弟兄本當因他們所作的工愛他們、鼓勵他們，卻恨惡他們，把他們趕出會堂——把他們逐出如同教會和國家最大的污點，其實他們是最大的福分。這是蛇的後裔對女人的後裔那古老敵意的果子。那些恨基督的也恨他的門徒，因為他們支持他的國度和利益（Joh 15:18）；他們因他的名趕出他們——因他們被稱為他的名、呼求他的名、並竭力推進他的名。請注意，教會的懲戒被誤用、她本為自衛的軍械因她治理者的背叛而被轉向她最好的朋友，並非新事。那些如此行的人說，願耶和華得榮耀——他們假裝在其中出於良心的為神和教會尊榮的熱心，並以一切敬虔的形式進行。我們的救主解釋此處、似乎正是引此（Joh 16:2）：他們要把你們趕出會堂，並且時候將到，凡殺你們的就以為是事奉神。或可理解為對神的挑釁之言：「你們說神要在你們的解救中得榮耀；那麼任他得榮耀罷——任他急速行、速成他的工（Isa 5:19）；任他憑自己的喜悅搭救他罷。」有人理解為被擄中之不敬虔猶太人的話，譏誚那些盼望解救的弟兄，嘲笑他們常以此自慰的期望——神不久要在其中得榮耀。他們如此盡力要使貧窮人的謀算羞愧（Ps 14:6）。2. 他們在這些逼迫之下如何得鼓勵：「讓你們的信心和忍耐再堅持片刻；你們的仇敵恨你們、壓迫你們，你們的弟兄恨你們、趕出你們，但你們的天父愛你們，當無人願意或敢出面之時他必為你們出頭。他的護理要安排使你們得安慰的事；他要為你們的喜樂而出現，並使那虐待你們、踐踏你們的人混亂；他們要為對你們的敵意羞愧。」這在耶路撒冷將近毀滅的記號出現、猶太人的心因懼怕而消化之時應驗了；但基督的門徒——他們所恨惡逼迫的——卻挺身昂首歡喜，知道他們得贖的日子近了（Lu 21:26,28）。神雖似乎隱藏，到了時候他必顯現。
II. 讓他們知道，神為他們的出現必在世界中造成大響聲（Isa 66:6）：城中必有喧嘩的聲音，殿中有聲音。有人理解為教會之友喜樂得勝的聲音，另有人理解為她仇敵在城中受驚、徒然逃往聖殿求庇護的可悲哀號。這些聲音不過是耶和華的聲音的回響——他如今正在*向仇敵報應；*那些不肯聽他說這恐怖之言的，必聽見他們以悲哀的尖叫回報警報。我們可以想象耶路撒冷經過長期圍困終被羅馬人攻取之時，城中殿中有何等混亂的聲音。有人認為這預言在耶路撒冷那次毀滅之前所發生的奇事中應驗了——約瑟夫在《猶太戰爭史》（4.388 及 6.311）中記述：聖殿的門突然自行打開，祭司聽見至聖所中有移動的聲音，隨即有聲音說：*我們離開這裏罷。*其後不久，有一個名叫耶穌·巴·亞拿的，在住棚節期間在城中往來，不斷呼喊：東方有聲音，西方有聲音，四方有聲音，反對耶路撒冷和聖殿，反對這一切百姓。
III. 讓他們知道，神要在世上為自己建立教會，這教會要在短時間內豐富充滿（Isa 66:7）：錫安未曾劬勞就生產。在預表上這可應用於猶太人從巴比倫被擄中的解救——那成就得非常容易而安靜，沒有如他們出埃及時那樣的痛苦和掙扎；那是以大能大力成就的（De 4:34），這卻是藉萬軍之耶和華的靈成就的（Zec 4:6）。解救這男嬰令人喜樂，母親卻從未為之劬勞；*未曾覺痛就生出男孩。*這全然令人驚奇、不尋常、無前例可循——除非在收生婆對希伯來婦人所說的故事中（Ex 1:19）：她們活潑，收生婆還沒有到，她們已經生產了。但地豈能一日生產她的果實呢？不，春天要花幾個星期更新地的面貌、以出產覆蓋它。有人讀作與下句同義：*一國豈能一日而生呢？*豈可想像一個婦人一次生產便生出足夠建立一國的兒女，他們又頃刻之間長大成人麼？不；在創造中曾有類似的事；但此後神已歇了一切這樣的工，把次要原因留給漸漸產生其效果。*他不跳躍行事。*然而在這情形中，*錫安一劬勞便生下兒女。古列的諭令一發出，被擄之民便組成一體、豫備好盡力回本國。理由也給了（Isa 66:9）：因為這是耶和華的作為；那工作完全的他承擔了它。他若在為百姓豫備解救上使他臨產，他必在成就解救上使他生產。*當一切為他們的釋放成熟豫備好、他們的月數滿足、兒女被帶到臨產之時，我豈不那時賜生產的力量，*卻任憑母子在最悲慘的情形中一同滅亡麼？這與神的憐憫怎能相符？我豈可起頭作工而不貫徹到底？這與神的大能和完全怎能相符？我豈是那使他生產的（下句可如此讀）*而要抑制他麼？*神使人類和各樣活物傳生繁殖、遍滿地面， *他豈要抑制錫安？*他豈不使她在蒙福的後裔上結實，以充滿教會？或：*我豈是那使之懷胎的，而要抑制生產麼？神在他的旨意和應許中懷了這解救之胎，豈不在其成就和實行中把它生下來？但這是基督教會在世上設立、並以兒女充滿那個要以耶穌基督為名的家族的預表。當聖靈澆灌下來、福音從錫安而出之時，許多人在短時間內、與巨大的果效相比費力很少便歸信了。使徒們甚至未曾劬勞便生產了；為基督所生的兒女如此眾多、如此忽然輕易地產生，更如清晨甘露之胎，而非母腹之子（Ps 110:3）。福音的成功令人驚奇；那光如同清晨，奇异地擴散，直到抓住地極。*城邑國家一時之間為基督而生。聖靈澆灌當日便有三千人加入教會。而這榮耀之工一旦開始，便奇妙地進行，超乎想象——*神的道大大興旺而且得勝。*那在罪之感悟中使之臨產的，也在徹底歸向神中使之生產。
IV. 讓他們知道，他們目前的憂愁不久要變為豐盛的喜樂（Isa 66:10,11）。請留意，1. 教會之友如何被描述：他們是那些愛慕她、與她同哀、為她悲哀的人。請注意，愛神的也愛耶路撒冷；他們愛神的教會，把她的利益放在心頭。他們欣賞教會的美，以與她相交為樂，並真心附從她的事業。對教會有真誠情意的人，在她爭戰狀態的一切憂慮和憂愁中與她同心同情。他們為她悲哀；她一切的苦楚是他們的憂愁；耶路撒冷若在困境中，他們的琴就掛在柳樹上。2. 他們如何得鼓勵：*與她一同歡喜——*我再一次說，*歡喜。這暗示耶路撒冷必有理由歡喜；她悲哀的日子要終結，她要按着她受苦的日子得安慰。神旨意是要她一切的朋友在她的喜樂中與她同樂，因為他們要與她分享那些成為她喜樂之緣由的福分。我們若與基督同受苦、與他的教會同憂愁，就必與他同作王、*與她同歡喜。此處我們蒙召，（1.）在教會的讚美中盡我們的一分：「來，*與她一同歡喜，與她一同樂上加樂——大大歡喜，並知道你們為何歡喜，在指定的公開感恩之日歡喜。你們在她憂愁時為她悲哀的，如今從同一原則出發，不能不與她同喜。」（2.）在教會的安慰中取我們的一分。我們當在她安慰的懷中喫得飽足。神的話語、恩典之約（尤其是其中的應許）、神的典章、以及一切事奉他、與他相交的機會，都是教會所稱所算的她安慰的懷——她的安慰存放之處、並藉信心和禱告從中汲取之處。我們當與她一同從這些懷中汲取——把神的應許應用在自己身上、勤勉參與他的典章；我們當因從中汲取的安慰而滿足，不因屬地安慰之少而不滿。教會的榮耀在於她有耶和華為她的神，兒子的名分和事奉神都是她的；我們當因這榮耀的豐盛而喜樂。我們當以我們與神的關係和相交為樂，過於世人兒女的一切快樂。凡教會的榮耀都當成為我們的榮耀和喜樂——*尤其是她的純潔、合一和增長。
V. 讓他們知道，那給他們這歡喜呼召的，也必賜他們如此行的理由和如此行的心（Isa 66:12-14）。
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他必賜他們如此行的理由。因為，（1.）他們要享受長久不斷的興盛：我必使平安延及她——即一切美善——如同江河——那常流不息的，不斷增加直到被洋海吞沒。福音無論在何處以其大能被接受，都帶來如此的平安——它要如同江河前行，以一切美善供應靈魂並使之結實，如江河使所流經之地結實；如此平安的江河——是世界安慰之泉所不能發出、世界之患難之壩所不能阻止或驅回、其沙所不能淤塞的；如此平安的江河要把我們帶到無邊無盡福樂的洋海。（2.）必有大量有利的加添：列國的榮耀要如同溢流的河來到他們這裏。外邦歸信者要湧入教會，使她平安興盛的江河高漲；因為他們要把自己的榮耀帶來——他們的財富和尊榮、權勢和利益，都要奉獻給神的事奉、用於教會的益處：那時你們必從她安慰的懷中得喫。當你們看見如此多人擁擠來分享這些安慰時，你們要更殷切、更奮力地確保你們的分——不是怕別人來分享基督便使你們所得減少（這毫無危險；他對眾人足夠、對每人也足夠），而是他們的熱心要*激動你們發聖潔的妒忌。*如此行是好的（Ro 11:14, 2Co 9:2）。（3.）神要在這一切中得榮耀，這更當成為我們喜樂的緣由，過於任何別的（Isa 66:14）：*耶和華的手必向他的僕人顯明——他全能大能保護扶持的手，他取之不竭恩惠供應豐富的手；他的僕人從兩者所得的益處必被顯明，歸於他的榮耀，也歸於他們的益處。為使這更為顯赫，他同時要顯明他的惱恨向仇敵發作。*神的憐憫和公義都要彰顯，並永遠被高舉。
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神不但賜他們喜樂的理由，更要對他們說安慰的話——說在他們心中；惟有他能如此行，使之在其中扎根。請看他為錫安一切兒子的安慰要作甚麼。（1.）他們的國要作他們慈愛的乳母：你們要被抱在她旁邊——在她臂下，如同小兒；並要在膝上被搖弄——如同心肝，尤其是當他們疲倦煩躁、需要哄睡之時。加入教會的人當如此被親情相待。大牧者把羊羔抱在懷中—— under-shepherds 也當如此，免得他們灰心。歸信者當受寵愛。（2.）神要親自作他們大能的安慰者：*母親怎樣安慰兒子——*當他病痛受傷、或因故憂愁之時——*我就照樣安慰你們——*不但以明智父親所用的理性論據，更以慈愛母親的柔情憐憫——那當孩子摔倒受傷時為之哀嘆、好使之安靜安逸的母親，或當她責備過孩子、與之失和之後設法安撫的母親（Jer 31:20）：*我每逢責備他，我的心腸為他翻騰；他是親愛的兒子，是可喜悅的孩子。母親如此安慰。如此你們也必在耶路撒冷得安慰——*在教會所蒙、你們也分享的恩寵中，在教會所獻、你們也參與的感恩中。（3.）他們要在自己的靈魂中感受這安慰的福果（Isa 66:13）：*你們看見這事——教會所恢復的那幸福狀態——不但你們的舌頭和面容，連你們的心也要歡喜。*這在基督的門徒對他們事奉之成功的奇妙滿足中應驗了。基督着眼於此告訴他們（Joh 16:22）：*你們的心就喜樂了；這喜樂也沒有人能奪去。那時你們的骨頭——*那些枯乾凋殘的（其髓完全耗盡）——*必恢復青春的力量活力，如青草發旺。*屬神的安慰達到內心的人；它是骨頭的髓和潤澤（Pr 3:8）。骨頭是身體的力量；那些骨頭必因這些安慰而發旺。靠耶和華而得的喜樂是你們的力量（Ne 8:10）。
英文原文
Encouragement to the Persecuted; The Enlargement of the Church (706 BC)
⁵ Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.
⁶ A voice of noise from the city, a voice from the temple, a voice of the LORD that rendereth recompence to his enemies.
⁷ Before she travailed, she brought forth; before her pain came, she was delivered of a man child.
⁸ Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children.
⁹ Shall I bring to the birth, and not cause to bring forth? saith the LORD: shall I cause to bring forth, and shut the womb? saith thy God.
¹⁰ Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her:
¹¹ That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory.
¹² For thus saith the LORD, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees.
¹³ As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem.
¹⁴ And when ye see this, your heart shall rejoice, and your bones shall flourish like a herb: and the hand of the LORD shall be known toward his servants, and his indignation toward his enemies.
The prophet, having denounced God's judgments against a hypocritical nation, that made a jest of God's word and would not answer him when he called to them, here turns his speech to those that trembled at his word, to comfort and encourage them; they shall not be involved in the judgments that are coming upon their unbelieving nation. Ministers must distinguish thus, that, when they speak terror to the wicked, they may not make the hearts of the righteous sad. Bone Christiane, hoc nihil ad te—Good Christian, this is nothing to thee. The prophet, having assured those that tremble at God's word of a gracious look from him (Isa 66:2), here brings them a gracious message from him. The word of God has comforts in store for those that by true humiliation for sin are prepared to receive them. There were those (Isa 66:4) who, when God spoke, would not hear; but, if some will not, others will. If the heart tremble at the word, the ear will be open to it. Now what is here said to them?
I. Let them know that God will plead their just but injured cause against their persecutors (Isa 66:5): Your brethren that hated you said, Let the Lord be glorified. But he shall appear to your joy. This perhaps might have reference to the case of some of the Jews at their return out of captivity; but nothing like it appears in the history, and therefore it is rather to be referred to the first preachers and professors of the gospel among the Jews, to whose case it is very applicable. Observe, 1. How the faithful servants of God were persecuted: Their brethren hated them. The apostles were Jews by birth, and yet even in the cities of the Gentiles the Jews they met with there were their most bitter and implacable enemies and stirred up the Gentiles against them. The spouse complains (So 1:6) that her mother's children were angry with her. Pilate upbraided our Lord Jesus with this, Thy own nation have delivered thee unto me, Joh 18:35. Their brethren, who should have loved them and encouraged them for their work's sake hated them, and cast them out of their synagogues, excommunicated them as if they had been the greatest blemishes, when they were really the greatest blessings, of their church and nation. This was a fruit of the old enmity in the seed of the serpent against the seed of the woman. Those that hated Christ hated his disciples, because they supported his kingdom and interest (Joh 15:18), and they cast them out for his name's sake, because they were called by his name, and called upon his name, and laid out themselves to advance his name. Note, It is no new thing for church censures to be misapplied, and for her artillery, which was intended for her defence, to be turned against her best friends, by the treachery of her governors. And those that did this said, Let the Lord be glorified; they pretended conscience and a zeal for the honour of God and the church in it, and did it with all the formalities of devotion. Our Saviour explains this, and seems to have reference to it, Joh 16:2. They shall put you out of their synagogues, and whosoever kills you will think that he does God service. In nomine Domini incipit omne malum—In the name of the Lord commences evil of every kind. Or we may understand it as spoken in defiance of God: "You say God will be glorified in your deliverance; let him be glorified then; let him make speed and hasten his work (Isa 5:19); let him deliver him, seeing he delighted in him." Some take it to be the language of the profane Jews in captivity, bantering their brethren that hoped for deliverance, and ridiculing the expectations they often comforted themselves with, that God would shortly be glorified in it. They thus did what they could to shame the counsel of the poor, Ps 14:6. 2. How they were encouraged under these persecutions: "Let your faith and patience hold out yet a little while; your enemies hate you and oppress you, your brethren hate you and cast you out, but your Father in heaven loves you, and will appear for you when no one else will or dare. His providence shall order things so as shall be for comfort to you; he shall appear for your joy and for the confusion of those that abuse you and trample on you; they shall be ashamed of their enmity to you." This was fulfilled when, upon the signals given of Jerusalem's approaching ruin, the Jews' hearts failed them for fear; but the disciples of Christ, whom they had hated and persecuted, lifted up their heads with joy, knowing that their redemption drew nigh, Lu 21:26,28. Though God seem to hide himself, he will in due time show himself.
II. Let them know that God's appearances for them will be such as will make a great noise in the world (Isa 66:6): There shall be a voice of noise from the city, from the temple. Some make it the joyful and triumphant voice of the church's friends, others the frightful lamenting voice of her enemies, surprised in the city, and fleeing in vain to the temple for shelter. These voices do but echo to the voice of the Lord, who is now rendering a recompence to his enemies; and those that will not hear him speaking this terror shall hear them returning the alarms of it in doleful shrieks. We may well think what a confused noise there was in the city and temple when Jerusalem, after a long siege, was at last taken by the Romans. Some think this prophecy was fulfilled in the prodigies that went before that destruction of Jerusalem, related by Josephus in his History of the Wars of the Jews (4.388 and 6.311), that the temple-doors flew open suddenly of their own accord, and the priests heard a noise of motion or shifting in the most holy place, and presently a voice, saying, Let us depart hence. And, some time after, one Jesus Bar-Annas went up and down the city, at the feast of tabernacles, continually crying, A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against all this people.
III. Let them know that God will set up a church for himself in the world, which shall be abundantly replenished in a little time (Isa 66:7): Before she travailed she brought forth. This is to be applied in the type to the deliverance of the Jews out of their captivity in Babylon, which was brought about very easily and silently, without any pain or struggle, such as was when they were brought out of Egypt; that was done by might and power (De 4:34), but this by the Spirit of the Lord of hosts, Zec 4:6. The man-child of the deliverance is rejoiced in, and yet the mother was never in labour for it; before her pain came she was delivered. This is altogether surprising, uncommon, and without precedent, unless in the story which the Egyptian midwives told of the Hebrew women (Ex 1:19), that they were lively and were delivered ere the midwives came in unto them. But shall the earth be made to bring forth her fruits in one day? No, it is the work of some weeks in the spring to renew the face of the earth and cover it with its products. Some read this to the same purport with the next clause, Shall a land be brought forth in one day, or shall a nation be born at once? Is it to be imagined that a woman at one birth should bring children sufficient to people a country and that they should in an instant grow up to maturity? No; something like this was done in the creation; but God has since rested from all such works, and leaves second causes to produce their effects gradually. Nihil facit per saltum—He does nothing abruptly. Yet, in this case, as soon as Zion travailed she brought forth. Cyrus's proclamation was no sooner issued out than the captives were formed into a body and were ready to make the best of their way to their own land. And the reason is given (Isa 66:9), because it is the Lord's doing; he undertakes it whose work is perfect. If he bring to the birth in preparing his people for deliverance, he will cause to bring forth in the accomplishment of the deliverance. When every thing is ripe and ready for their release, and the number of their months is accomplished, so that the children are brought to the birth, shall not I then give strength to bring forth, but leave mother and babe to perish together in the most miserable case? How will this agree with the divine pity? Shall I begin a work and not go through with it? How will that agree with the divine power and perfection? Am I he that causes to bring forth (so the following clause may be read) and shall I restrain her? Does God cause mankind, and all the species of living creatures, to propagate, and replenish the earth, and will he restrain Zion? Will he not make her fruitful in a blessed offspring to replenish the church? Or, Am I he that begat, and should I restrain from bringing forth? Did God beget the deliverance in his purpose and promise, and will he not bring it forth in the accomplishment and performance of it? But this was a figure of the setting up of the Christian church in the world, and the replenishing of that family with children which was to be named from Jesus Christ. When the Spirit was poured out, and the gospel went forth from Zion, multitudes were converted in a little time and with little pains compared with the vast product. The apostles, even before they travailed, brought forth, and the children born to Christ were so numerous, and so suddenly and easily produced, that they were rather like the dew from the morning's womb than like the son from the mother's womb, Ps 110:3. The success of the gospel was astonishing; that light, like the morning, strangely diffused itself till it took hold even of the ends of the earth. Cities and nations were born at once to Christ. The same day that the Spirit was poured out there were 3000 souls added to the church. And, when this glorious work was once begun, it was carried on wonderfully, beyond what could be imagined, so mightily grew the word of God and prevailed. He that brought to the birth in conviction of sin caused to bring forth in a thorough conversion to God.
IV. Let them know that their present sorrows shall shortly be turned into abundant joys, Isa 66:10,11. Observe, 1. How the church's friends are described; they are such as love her, and mourn with her and for her. Note, All that love God love Jerusalem; they love the church of God, and lay its interest very near their heart. They admire the beauty of the church, take pleasure in communion with it, and heartily espouse its cause. And those that have a sincere affection for the church have a cordial sympathy with her in all the cares and sorrows of her militant state. They mourn for her; all her grievances are their griefs; if Jerusalem be in distress, their harps are hung on the willow-trees. 2. How they are encouraged: Rejoice with her, and again and again I say, Rejoice. This intimates that Jerusalem shall have cause to rejoice; the days of her mourning shall be at an end, and she shall be comforted according to the time that she has been afflicted. It is the will of God that all her friends should join with her in her joys, for they shall share with her in those blessings that will be the matter of her joy. If we suffer with Christ and sorrow with his church, we shall reign with him and rejoice with her. We are here called, (1.) To bear our part in the church's praises: "Come, rejoice with her, rejoice for joy with her, rejoice greatly, rejoice and know why you rejoice, rejoice on the days appointed for public thanksgiving. You that mourned for her in her sorrows cannot but from the same principle rejoice with her in her joys." (2.) To take our part in the church's comforts. We must suck and be satisfied with the breasts of her consolation. The word of God, the covenant of grace (especially the promises of that covenant), the ordinances of God, and all the opportunities of attending on him and conversing with him, are the breasts, which the church calls and counts the breasts of her consolations, where her comforts are laid up, and whence by faith and prayer they are drawn. With her therefore we must suck from these breasts, by an application of the promises of God to ourselves and a diligent attendance on his ordinances; and with the consolations which are drawn hence we must be satisfied, and not be dissatisfied though we have ever so little of earthly comforts. It is the glory of the church that she has the Lord for her God, that to her pertain the adoption and the service of God; and with the abundance of this glory we must be delighted. We must take more pleasure in our relation to God and communion with him than in all the delights of the sons and daughters of men. Whatever is the glory of the church must be our glory and joy, particularly her purity, unity, and increase.
V. Let them know that he who gives them this call to rejoice will give them cause to do so and hearts to do so, Isa 66:12-14.
1. He will give them cause to do so. For, (1.) They shall enjoy a long uninterrupted course of prosperity: I will extend, or am extending, peace to her (that is, all good to her) like a river that runs in a constant stream, still increasing till it be swallowed up in the ocean. The gospel brings with it, wherever it is received in its power, such peace as this, which shall go on like a river, supplying souls with all good and making them fruitful, as a river does the lands it passes through, such a river of peace as the springs of the world's comforts cannot send forth and the dams of the world's troubles cannot stop nor drive back nor its sand rack up, such a river of peace as will carry us to the ocean of boundless and endless bliss. (2.) There shall be large and advantageous additions made to them: The glory of the Gentiles shall come to them like a flowing stream. Gentiles converts shall come pouring into the church, and swell the river of her peace and prosperity; for they shall bring their glory with them; their wealth and honour, their power and interest, shall all be devoted to the service of God and employed for the good of the church: "Then shall you suck from the breasts of her consolations. When you see such crowding for a share in those comforts you shall be the more solicitous and the more vigorous to secure your share, not for fear of having the less for others coming in to partake of Christ" (there is no danger of that; he has enough for all and enough for each), "but their zeal shall provoke you to a holy jealousy." It is well when it does so, Ro 11:14, 2Co 9:2. (3.) God shall be glorified in all, and that ought to be more the matter of our joy than any thing else (Isa 66:14): The hand of the Lord shall be known towards his servants, the protecting supporting hand of his almighty power, the supplying enriching hand of his inexhaustible goodness; the benefit which his servants have by both these shall be known to his glory as well as theirs. And, to make this the more illustrious, he will at the same time make known his indignation towards his enemies. God's mercy and justice shall both be manifested and for ever magnified.
2. God will not only give them cause to rejoice, but will speak comfort to them, will speak it to their hearts; and it is he only that can do that, and make it fasten there. See what he will do for the comfort of all the sons of Zion. (1.) Their country shall be their tender nurse: You shall be carried on her sides, under her arms, as little children are, and shall be dangled upon her knees, as darlings are, especially when they are weary and out of humour, and must be got to sleep. Those that are joined to the church must be treated thus affectionately. The great Shepherd gathers the lambs in his arms and carries them in his bosom, and so must the under-shepherds, that they may not be discouraged. Proselytes should be favourites. (2.) God will himself be their powerful comforter: As one whom his mother comforts, when he is sick or sore, or upon any account in sorrow, so will I comfort you; not only with the rational arguments which a prudent father uses, but with the tender affections and compassions of a loving mother, that bemoans her afflicted child when it has fallen and hurt itself, that she may quiet it and make it easy, or endeavours to pacify it after she has chidden it and fallen out with it (Jer 31:20): Since I spoke against him, my bowels are troubled for him; he is a dear son, he is a pleasant child. Thus the mother comforts. Thus you shall be comforted in Jerusalem, in the favours bestowed on the church, which you shall partake of, and in the thanksgivings offered by the church, which you shall concur with. (3.) They shall feel the blessed effects of this comfort in their own souls (Isa 66:13): When you see this, what a happy state the church is restored to, not only your tongues and your countenances, but your hearts shall rejoice. This was fulfilled in the wonderful satisfaction which Christ's disciples had in the success of their ministry. Christ, with an eye to that, tells them (Joh 16:22), Your heart shall rejoice and your joy no man taketh from you. Then your bones, that were dried and withered (the marrow of them quite exhausted), shall recover a youthful strength and vigour and shall flourish like a herb. Divine comforts reach the inward man; they are marrow and moistening to the bones, Pr 3:8. The bones are the strength of the body; those shall be made to flourish with these comforts. The joy of the Lord will be your strength, Ne 8:10.
15-24
Divine Judgment; Judgment and Mercy; The Enlargement of the Church (706 BC)
神的審判；審判與憐憫；教會的擴展 (706 BC)
¹⁵ 看哪，耶和華必在火中降臨，他的車輦像旋風，以烈怒施行報應，以火燄施行責罰。
¹⁶ 因為耶和華在一切有血氣的人身上，必以火與刀施行審判；被耶和華所殺的必多。
¹⁷ 那些分別為聖、潔淨自己，在園林中跟隨其中一個在中間的，吃豬肉和可憎之物並老鼠的，必一同滅亡；這是耶和華說的。
¹⁸ 我知道他們的行為和他們的意念。時候將到，我必聚集萬民萬族；他們要來看我的榮耀。
¹⁹ 我要顯神蹟在他們中間，逃脫的人我要差他們到列國去，就是到他施、普勒、拉弓的路德族，到土巴和雅完，到素來沒有聽見我名聲、沒有看見我榮耀遼遠的海島；他們必將我的榮耀傳揚在列國中。
²⁰ 他們必將你們的弟兄從列國中帶回，奉為獻給耶和華的供物，騎馬、坐車、坐轎、騎騾子、騎快馬，到我的聖山耶路撒冷，好像以色列人用潔淨的器皿獻供物奉到耶和華的殿中。這是耶和華說的。
²¹ 耶和華說：我也必從他們中間取人為祭司，為利未人。
²² 耶和華說：我所要造的新天新地怎樣在我面前長存；你們的後裔和你們的名字也必照樣長存。
²³ 每逢月朔、安息日，凡有血氣的必來在我面前下拜。這是耶和華說的。
²⁴ 他們必出去觀看那些違背我之人的屍首；因為蟲是不死的，他們的火是不滅的；凡有血氣的都必憎惡他們。
這些經文如同雲柱火柱，對於神國度的仇敵和一切背叛他冠冕的人有黑暗的一面，對於他忠誠的臣民有光明的一面。它們或許指在巴比倫被擄中的猶太人——其中有些人據說是為自己的禍患被送到那裏的，神在此威脅要繼續與他們相爭；他們恨惡被改革，所以必被災禍所毀（Jer 24:9）；另一些人被送到那裏是為自己的益處，他們的患難必被分別為聖，到了時候必安然度過，並看見此後許多好日子。此處所用的許多表達適用於那榮耀的安排；但這預言無疑前瞻更遠，指向基督曾一次來到、並要再次來到這世界所要施行的審判，以及他的話在兩者中所作的將寶貴的與卑賤的分別。
I. 基督必顯現，使一切抵擋他的人混亂驚恐。他有時以暫時的審判顯現。那堅持不信的猶太人被以火和以刀剪除。那毀滅極其廣泛；耶和華那時在一切有血氣的人身上施行審判； 而既是他用以剪除他們的刀，他們就被稱為他所殺的， 獻為他公義的祭物，他們必多。 在大日，神的烈怒就是他的火和刀，他要以之剪除和消滅一切不悔改的人；而他的話一旦抓住罪人的良心，就燒如火，並比一切兩刃的劍更快。 偶像敬拜者尤其要在烈怒之日受審問（Isa 66:17）。也許有些從巴比倫歸回的人仍保留此處所提的偶像崇拜和迷信之舉，在園林中設立偶像（不敢在邱壇上公開設立），在那裏舉行偶像崇拜儀式時潔淨自己（如同真神的敬拜者所行的），一個接一個，或如我們所讀的在園林中間一棵樹後面——在某個被稱為阿哈得或伊哈得的偶像之後，他們以那名字敬拜，並為尊榮它而吃豬肉（這是神的律法明明禁止的），和別的可憎之物， 如老鼠， 或其他類似的動物。但這預言可指神照自己的話、他的烈怒所要加在惹動他的罪人身上的一切審判——那些輕視神、專心事奉世界和肉體的人：他們必一同滅亡。 從天堂的幸福中我們明確看見被排除的有一切偶像敬拜者和行可憎之事的人（Re 21:27，22:15）。在報仇之日，隱密的惡行必被揭露並被追究；因為（Isa 66:18）：我知道他們的行為和他們的意念。 神既知道人所行的是甚麼，又知道他們憑甚麼原則、為著甚麼目的而行；所以他配得審判世界，因為他能審判人的隱祕事（Ro 2:16）。
II. 他必顯現，使一切向他忠誠的人得安慰和喜樂——在他於這世上設立他恩典的國度之時，這國度是榮耀國度的憑據和初熟的果子。時候將到，他必聚集萬民萬族歸他自己， 使他們來看他的榮耀——那照在耶穌基督臉上的榮耀（Isa 66:18）。這在萬民都要作門徒、並為此賜下方言的恩賜之時便應驗了。教會迄今局限於一個民族，只在一種語言中敬拜神；但在彌賽亞的日子，隔斷的牆必被拆毀，那些從前與神陌生的人必被帶來認識他，並在福音中看見他的榮耀， 如同猶太人從前在聖所中看見的一樣。關於這一點，此處應許，
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猶太民族中有些人必因神的恩典被分別出來，標記為得救的：我不僅要在其中豎立聚集的大旗， 使外邦人尋求（如所應許的，Isa 11:12），他們中間也必有我設分別記號的人； 因為原文正是此意。雖然他們是腐敗敗壞的民族，神卻要從中分出餘數歸他為聖、為他所用，並有記號印在他們身上——神必如此確定地承認他們（Eze 9:4）。神的僕人必在額上受印（Re 7:3）。主認識那些屬他的人。基督的羊有記號。
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那些自己如此蒙恩被分別出來的人，必受差遣去邀請別人來分享這恩典。那些逃脫了那使該民族大多數人留在不信中之偏見的人，必被差到列國去， 將福音帶到他們中間，傳給凡受造的。當注意，那些自己逃脫了將來烈怒的人，當盡力也將別人從火中抽出來，如同從火中抽出的柴。神樂意差遣那些能帶著感受和經歷傳遞信息的人，那些能以自己曾險些逃脫的危險來警告人的人。（1.）他們要被差到列國去， 此處列出了幾個：他施、普勒、路德等。不確定，解經家也不一致，這裏所指何國。他施通常指海， 但有人視之為基利家的塔蘇斯。普勒有時被提為亞述某王之名；也許那國某地也以此為名。路德被認為是呂底亞，一個好戰的民族，以弓箭手聞名：呂底亞人據說能拉弓射箭（Jer 46:9）。土巴， 有人以為是義大利或西班牙；雅完大多數同意是希臘，就是愛奧尼人；而外邦人的海島， 那些由雅弗後裔所居住的（Ge 10:5），大概就是此處所說素來沒有聽見我名聲、沒有看見我榮耀遼遠的海島。 惟有在猶大，神才為人所知，惟有在那裏，他的名在許多年代中才為大。別國坐在黑暗中，聽不見喜樂的聲音，看不見喜樂的光。他們這可悲的狀態在此似乎帶著憐憫而被論及；因為人類的兒女竟與他們的造物主相隔如此之遠，聽不見他的名、看不見他的榮耀，實在可惜。鑑於此，（2.）那些被差到列國的人，要奉神的差遣，將他的榮耀傳揚在列國中。 散居列國中的猶太人要傳揚神關乎他們民族一直以來的護理之榮耀，藉此許多人要被邀請歸附他們，正如藉著神在他們中間藉他律例所顯的榮耀一樣。列國各語言中必有人抓住猶太人的衣襟， 懇求他注意他們、收留他們、稍等片刻，直等到他們預備好，因為我們聽見神與你們同在了（Zec 8:23）。如此神的榮耀部分地在列國中被傳揚；但更清晰完全的，是藉著使徒和早期福音的傳道者，他們被差到全世界，甚至遼遠的海島，傳揚那蒙福之神榮耀的福音。他們出去，到處宣傳，主和他們同工（Mk 16:20）。
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藉此必有許多歸信者被帶來（Isa 66:20）。
（1.）他們必將你們的弟兄（因為歸信者當被承認、被接納為弟兄）奉為獻給耶和華的供物帶回。 神的榮耀傳給他們並不徒然，他們既被邀請、也被引導歸附主。奉差到他們那裏的人在他們的使命上如此成功，以致隨之而有如盛大節期之時那樣蜂擁到耶路撒冷的景象——那時全國各地的男丁都要到那裏，不可空手而來。當注意，[1.] 他們來時所配備的便利。有人騎馬而來，因為他們來自遠方，路途太遠不能步行——猶太人赴節通常步行。有身分的人坐車而來；老弱的、患病的、和小孩被坐轎或帶篷的車運來；年輕人騎騾子和快馬。 這暗示他們來的熱心和踴躍。他們不辭勞苦、不惜花費要到耶路撒冷。不能騎馬的坐轎而來；他們如此急切、如此不耐耽延，以致能騎的便騎騾子和快馬。這些表達是比方性的，這些各種運輸工具堆疊起來，是要暗示（如博學的蓋塔克先生所言）那將神選民帶歸基督所需之一切豐盛恩典幫助的充足供應。一切都受歡迎，為他們的協助和鼓勵沒有甚麼缺乏的。[2.] 他們被帶來時所處的身份。他們來，不像從前到耶路撒冷那樣作獻祭者，而是自己作獻給耶和華的供物， 這當按屬靈意義理解，指他們被獻給神作活祭（Ro 12:1）。使徒解釋了這事，或許也是引用了這話（Ro 15:16），他說到他在外邦人中傳福音，使外邦人作供物獻上， 被蒙悅納。 他們獻上自己，而那些作他們歸信之器皿的人也獻上他們，作他們為基督所奪的擄物，歸於他的事奉和尊榮。他們要好像以色列人用潔淨的器皿獻供物那樣被帶來——極其謹慎地使他們成為聖潔、從罪中得潔淨、歸神為聖。論到歸信的外邦人，經上說（Ac 15:9）他們的心因信得潔淨了。 凡帶到神面前的，都要用潔淨的器皿帶來——就是分別為宗教用途的器皿。神要照他所設立的方式、在他自己所設立的律例中受事奉受尊榮，那些是這些屬靈祭物的適當載體。當靈魂被獻給神時，身體也當作潔淨的器皿，用聖潔尊貴守著，不在私慾的邪情中（1Th 4:4,5）；而歸信基督的人不僅心中天良的虧欠已灑去， 連身體也用清水洗淨了（Heb 10:22）。如今，
（2.）這可指[1.] 猶太人——那些從天下各國來到耶路撒冷的虔誠人和歸信者，等候彌賽亞國度的顯現（Ac 2:5,6,10）。他們從各地來到聖山耶路撒冷， 作獻給耶和華的供物， 在那裏他們許多人因使徒所得方言的恩賜而被帶到信基督。在我看，那段歷史與這預言之間有某種呼應。此後不久，太監坐車來耶路撒冷敬拜，並帶回基督和他聖潔宗教的知識。[2.] 外邦人——萬國中那些歸信基督、因而被加入他教會的人；這雖是屬靈的增加，在預言中卻常以地理上的遷移來代表。使徒論到一切真基督徒說，他們已經來到錫安山，來到天上的耶路撒冷（Heb 12:22），這解釋了本段經文，並表明這一切排場的意思不過是：他們要被神的恩典、並在那恩典的途徑使用中，被帶入教會，如同被車和轎抬來那樣謹慎、安全、舒適。如此神要說服雅弗，他就住在閃的帳棚裏（Ge 9:27）。
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教會中要設立福音的事奉，因教會如此因會友的增添而擴展（Isa 66:21）：我必從他們中間（從歸信者、外邦信徒中）取人為祭司，為利未人， 在聖事上事奉，並在他們的宗教聚會中主持——這在教義、敬拜和紀律上都是極其必要的。迄今祭司和利未人都從猶太人中選取，都屬一個支派；但在福音時代，神要從歸信的外邦人中取人事奉聖事，教導百姓，奉主的名為他們祝福，作神奧祕的管家——如同律法之下的祭司和利未人，作牧者和教師（或監督），專心祈禱傳道， 又設立執事管理飯食， 並如利未人那樣照管神殿的外在事務（Php 1:1，Ac 6:2-4）。使徒都是猶太人，七十個門徒也是如此；外邦人的大使徒自己也是希伯來人所生的希伯來人； 但當教會在外邦中被建立時，他們設立的牧者是出於他們自己的， 各教會中的長老（Ac 14:23，Tit 1:5）——這使事奉更容易傳開，更為熟悉，若非更受尊敬，至少更受接納；願福音的恩典能醫治那些使先知在自己家鄉不受尊敬的敗壞。神說：我必取， 不是全部， 雖然他們都按屬靈意義被造成為君王和祭司歸於神，而是從他們中間取， 取其中一些人。揀選牧者——以資格和感動裝備他們事奉——這原本是神的工作，正如賜他們使命而設立他們也是神的工作一樣。我必取他們， 就是說，我必接納他們，雖然是外邦人，並且悅納他們和他們的事奉。這對外邦教會是極大的尊榮和益處，正如猶太教會得神從他們的兒子中興起先知、 從他們的少年人中興起拿細耳人一樣（Am 2:11）。
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教會和事奉既如此設立，就必存續，並在代代相傳的延續中被維持（Isa 66:22）。設立彌賽亞國度所帶來的改變，在此被描述為：（1.）一個極大而普世的改變；那必是一個新世界——新天新地， 前面已應許（Isa 65:17）。舊事已過， 看哪，都變成新的了（2Co 5:17）；舊的特選之約被廢去，新的恩典之約被立定（Heb 8:13）。我們如今要在心靈的新樣裏事奉， 不在字句的舊樣裡（Ro 7:6）。新的誡命被頒佈，既關乎天也關乎地；新的應許也被賜下，關乎兩者；兩者合起來便成為新約；所以神所要創造的是新天新地——這是為末時所設計的新天新地的預備（2Pe 3:13）。（2.）神自己所行的改變；他必創造新天新地。這改變是由那位既有權柄設立新律例、又有能力創造新世界的那位所行的。（3.）這是一個持久長存的改變，一個永不改變的改變，一個永遠常新的新世界，永不像那將要廢去的舊事那樣變舊：它必在我面前長存， 不可改變；因為福音時代要持續到時代的末了，不被別的所取代。基督的國是不能震動的國； 其律法和特權是不能震動的事， 卻要永遠長存（Heb 12:27,28）。它之所以長存， 是因為它在神面前；它在神的眼中、看顧和特別保護之下。（4.）它要在一個事奉基督的後裔中被維持：你們的後裔， 並在你們名中——一個牧者的後裔，一個基督徒的後裔；當一代過去，另一代又來；如此基督的名與基督徒的名要繼續在地上，只要地存留，他的寶座如天之日。地獄的門雖要攻擊教會，卻不能得勝， 也不能磨滅至高者的聖徒。
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神在宗教聚會中的公開敬拜，必由一切如此被帶來作獻給耶和華供物的人謹慎而恆常地遵守（Isa 66:23）。這是用適合舊約安排的表達來描述的，為要表明：雖然儀文律法要被廢除，聖殿的事奉要終止，神卻要照樣有規律、恆常、蒙悅納地受敬拜。從前只有猶太人上去朝見神，他們也只一年三次聚集，且只有男丁；但如今凡有血氣的——外邦人和猶太人、女人和男人——都要來敬拜神， 在他面前，雖不在耶路撒冷的聖殿中，卻在分散於全世界各處的宗教聚會中，那些聚會對他們如會幕之於猶太人。神必在其中記念他的名，雖只有兩三個人聚會，他也必在他們中間，與他們相會、賜福給他們。他們要常常享受這些聖會的好處——每逢月朔、每逢安息日，不像從前只在一年三次的節期。沒有指定一個特定地點的必要，不像從前的聖殿。基督是我們的殿，一切信徒因信在他裏面相遇；如今教會既如此廣泛，全體聚於一處已不可能；但指定一個固定的時間是合宜的，使事奉可以確定而頻繁地進行，並藉此表明一切基督教會因信、望和聖潔的愛而彼此相交的屬靈交通。提到月朔和安息日， 是因為在律法之下，雖然每年的節期要在耶路撒冷慶祝，月朔和安息日卻在全國各地被敬虔地遵守——先是在先知學校中， 後來在會堂中（2Ki 4:23，Am 8:5，Ac 15:21）；基督教會的聚會似乎就是照著這模式形成的。在主日每週分別為聖、每月守主的晚餐、兩者都按時遵守之處，這應許就應驗了，那裏基督徒的月朔和安息日就被遵守了。此處當看，（1.）神要在莊嚴的聚會中受敬拜，而一切的人當趁機會等候神在那些聚會中，這是本分：凡有血氣的都必來； 雖是血氣、軟弱、腐敗、有罪的人，讓他們來，使肉體可以被治死。（2.）敬拜神時，我們是將自己呈現在他面前，特別在他的同在中。（3.）為此當有固定的時間，也確實有了；我們當看見，恆常而謹慎地遵守這些時間，既是我們的利益，也是我們的本分。
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他們對神分別為聖之恩的感恩之情，要因想到那些在不信和不敬中堅持並滅亡之人的可怕結局和毀滅，而大大加增（Isa 66:24）。那些敬拜萬軍之耶和華、在他殿的美善中在他面前歡喜的人，為使自己更被自己的幸福所感動，要觀看惡人的悲慘。當注意，（1.）此處描述其悲慘的是誰。他們是違背神的人， 不僅違背他的律法，更違背與他所立的約，自以為能與他抗爭。這也許特別指那些不信、棄絕基督福音的猶太人。（2.）他們的悲慘是甚麼。這以戰場的可怖景象來代表——遍地都是被殺者的屍首， 橫陳地上腐爛，滿是蟲在上面爬行啃食；若要去燒他們，他們如此分散，聚集起來又是如此令人作嘔的工作，以至於沒完沒了，火總不滅； 如此他們成了凡有血氣者所憎惡的， 無人願意靠近。這有時在暫時的審判中應驗，或許從未比在耶路撒冷和猶太民族被羅馬人毀滅中更接近字面應驗——在那毀滅中，據估計前後有兩百多萬人被刀所殺，此外還有死於饑荒和瘟疫的。這也可指臨到不信猶太人的屬靈審判，保羅所觀看並向我們指出的（Ro 11:8等）。他們在罪中死了，死了又死。猶太人的教會成了屍首教會；其中一切會員都是腐敗的屍首；他們的蟲不死， 他們自己的良心使他們不斷不安，他們反對福音的烈火也不滅——那既是他們的刑罰，也是他們的罪；他們比天下任何民族更成為凡有血氣者所憎惡的。 但我們的救主將之應用於不悔改的罪人在來世永遠的悲慘和痛苦——在那裏蟲不死，火也不滅（Mk 9:44）；因為靈魂——良心是其恆常的折磨者——是不死的，而神——他的烈怒是其恆常的恐懼——是永恆的。（3.）對此要加以注意。那些敬拜神的人要出去觀看他們， 為使他們自己的心被救贖主的愛所感動——當他們看見自己從何等悲慘中被救贖。正如看見別人在天國裏而自己被趕出（Lu 13:28），必加重被定罪者的痛苦，照樣看見那些死在過犯中之人的結局，也必顯明蒙福者的喜樂和榮耀，並提升他們的讚美，想到自己也曾是從那火中抽出來的柴。為那將自己如此分別出來的恩典之榮耀，願耶和華的贖民以一切謙卑，並非沒有聖潔的戰兢，唱他們得勝的詩歌。
英文原文
Divine Judgment; Judgment and Mercy; The Enlargement of the Church (706 BC)
¹⁵ For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.
¹⁶ For by fire and by his sword will the LORD plead with all flesh: and the slain of the LORD shall be many.
¹⁷ They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the LORD.
¹⁸ For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory.
¹⁹ And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles.
²⁰ And they shall bring all your brethren for an offering unto the LORD out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the LORD, as the children of Israel bring an offering in a clean vessel into the house of the LORD.
²¹ And I will also take of them for priests and for Levites, saith the LORD.
²² For as the new heavens and the new earth, which I will make, shall remain before me, saith the LORD, so shall your seed and your name remain.
²³ And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD.
²⁴ And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.
These verses, like the pillar of cloud and fire, have a dark side towards the enemies of God's kingdom and all that are rebels against his crown, and a bright side towards his faithful loyal subjects. Probably they refer to the Jews in captivity in Babylon, of whom some are said to have been sent thither for their hurt, and with them God here threatens to proceed in his controversy; they hated to be reformed, and therefore should be ruined by the calamity (Jer 24:9); others were sent thither for their good, and they should have the trouble sanctified to them, should in due time get well through it and see many a good day after it. Many of the expressions here used are accommodated to that glorious dispensation; but doubtless the prophecy looks further, to the judgment for which Christ did come once, and will come again, into this world, and to the distinction which his word in both makes between the precious and the vile.
I. Christ will appear to the confusion and terror of all those that stand it out against him. Sometimes he will appear in temporal judgments. The Jews that persisted in infidelity were cut off by fire and by his sword. The ruin was very extensive; the Lord then pleaded with all flesh; and, it being his sword with which they are cut off, they are called his slain, sacrificed to his justice, and they shall be many. In the great day the wrath of God will be his fire and sword, with which he will cut off and consume all the impenitent; and his word, when it takes hold of sinners' consciences, burns like fire, and is sharper than any two-edged sword. Idolaters will especially be contended with in the day of wrath, Isa 66:17. Perhaps some of those who returned out of Babylon retained such instances of idolatry and superstition as are here mentioned, had their idols in their gardens (not daring to set them up publicly in the high places) and there purified themselves (as the worshippers of the true God used to do) when they went about their idolatrous rites, one after another, or, as we read it, behind one tree in the midst, behind Ahad or Ehad, some idol that they worshipped by that name and in honour of which they ate swine's flesh (which was expressly forbidden by the law of God), and other abominations, as the mouse, or some other like animal. But the prophecy may refer to all those judgments which the wrath of God, according to the word of God, will bring upon provoking sinners, that live in contempt of God and are devoted to the world and the flesh: They shall be consumed together. From the happiness of heaven we find expressly excluded all idolaters, and whosoever worketh abomination, Re 21:27,22:15. In the day of vengeance secret wickedness will be brought to light and brought to the account; for (Isa 66:18), I know their works and their thoughts. God knows both what men do and from what principle and with what design they do it; and therefore is fit to judge the world, because he can judge the secrets of men, Ro 2:16.
II. He will appear to the comfort and joy of all that are faithful to him in the setting up of his kingdom in this world, the kingdom of grace, the earnest and first-fruits of the kingdom of glory. The time shall come that he will gather all nations and tongues to himself, that they may come and see his glory as it shines in the face of Jesus Christ, Isa 66:18. This was fulfilled when all nations were to be discipled and the gift of tongues was bestowed in order thereunto. The church had hitherto been confined to one nation and in one tongue only God was worshipped; but in the days of the Messiah the partition-wall should be taken down, and those that had been strangers to God should be brought acquainted with him and should see his glory in the gospel, as the Jews had seen it in the sanctuary. As to this, it is here promised,
1. That some of the Jewish nation should, by the grace of God, be distinguished form the rest, and marked for salvation: I will not only set up a gathering ensign among them, to which the Gentiles shall seek (as is promised, Isa 11:12), but there shall be those among them on whom I will set a differencing sign; for so the word signifies. Though they are a corrupt degenerate nation, yet God will set apart a remnant of them, that shall be devoted to him and employed for him, and a mark shall be set upon them, with such certainty will God own them, Eze 9:4. The servants of God shall be sealed in their foreheads, Re 7:3. The Lord knows those that are his. Christ's sheep are marked.
2. That those who are themselves distinguished thus by the grace of God shall be commissioned to invite others to come and take the benefit of that grace. Those that escape the power of those prejudices by which the generality of that nation is kept in unbelief shall be sent to the nations to carry the gospel among them, and preach it to every creature. Note, Those who themselves have escaped the wrath to come should do all they can to snatch others also as brands out of the burning. God chooses to send those on his errands that can deliver their message feelingly and experimentally, and warn people of their danger by sin as those who have themselves narrowly escaped the danger. (1.) They shall be sent to the nations, several of which are here named, Tarshish, and Pul, and Lud, etc. It is uncertain, nor are interpreters agreed, what countries are here intended. Tarshish signifies in general the sea, yet some take it for Tarsus in Cilicia. Pul is mentioned sometimes as the name of one of the kings of Assyria; perhaps some part of that country might likewise bear that name. Lud is supposed to be Lydia, a warlike nation, famed for archers: the Lydians are said to handle and bend the bow, Jer 46:9. Tubal, some think, is Italy or Spain; and Javan most agree to be Greece, the Iones; and the isles of the Gentiles, that were peopled by the posterity of Japhet (Ge 10:5), probably are here meant by the isles afar off, that have not heard my name, neither have seen my glory. In Judah only was God known, and there only his name was great for many ages. Other countries sat in darkness, heard no the joyful sound, saw not the joyful light. This deplorable state of theirs seems to be spoken of here with compassion; for it is a pity that any of the children of men should be at such a distance from their Maker as not to hear his name and see his glory. In consideration of this, (2.) Those that are sent to the nations shall go upon God's errand, to declare his glory among the Gentiles. The Jews that shall be dispersed among the nations shall declare the glory of God's providence concerning their nation all along, by which many shall be invited to join with them, as also by the appearances of God's glory among them in his ordinances. Some out of all languages of the nations shall take hold of the skirt of him that is a Jew, entreating him to take notice of them, to admit them into his company, and to stay a little while for them, till they are ready, "for we will go with you, having heard that God is with you," Zec 8:23. Thus the glory of God was in part declared among the Gentiles; but more clearly and fully by the apostles and early preachers of the gospel, who were sent into all the world, even to the isles afar off, to publish the glorious gospel of the blessed God. They went forth and preached every where, the Lord working with them, Mk 16:20.
3. That many converts shall hereby be made, Isa 66:20.
(1.) They shall bring all your brethren (for proselytes ought to be owned and embraced as brethren) for an offering unto the Lord. God's glory shall not be in vain declared to them, but they shall be both invited and directed to join themselves to the Lord. Those that are sent to them shall succeed so well in their negotiation that thereupon there shall be as great flocking to Jerusalem as used to be at the time of a solemn feast, when all the males from all parts of the country were to attend there, and not to appear empty. Observe, [1.] The conveniences that they shall be furnished with for their coming. Some shall come upon horses, because they came from far and the journey was too long to travel on foot, as the Jews usually did to their feasts. Persons of quality shall come in chariots, and the aged, and sickly, and little children, shall be brought in litters or covered wagons, and the young men on mules and swift beasts. This intimates their zeal and forwardness to come. They shall spare no trouble nor charge to get to Jerusalem. Those that cannot ride on horseback shall come in litters; and in such haste shall they be, and so impatient of delay, that those that can shall ride upon mules and swift beasts. These expressions are figurative, and these various means of conveyance are heaped up to intimate (says the learned Mr. Gataker) the abundant provision of all those gracious helps requisite for the bringing of God's elect home to Christ. All shall be welcome, and nothing shall be wanting for their assistance and encouragement. [2.] The character under which they shall be brought. They shall come, not as formerly they used to come to Jerusalem, to be offerers, but to be themselves an offering unto the Lord, which must be understood spiritually, of their being presented to God as living sacrifices, Ro 12:1. The apostle explains this, and perhaps refers to it, Ro 15:16, where he speaks of his ministering the gospel to the Gentiles, that the offering up, or sacrificing, of the Gentiles might be acceptable. They shall offer themselves, and those who are the instruments of their conversion shall offer them, as the spoils which they have taken for Christ and which are devoted to his service and honour. They shall be brought as the children of Israel bring an offering in a clean vessel, with great care that they be holy, purified from sin, and sanctified to God. It is said of the converted Gentiles (Ac 15:9) that their hearts were purified by faith. Whatever was brought to God was brought in a clean vessel, a vessel appropriated to religious uses. God will be served and honoured in the way that he has appointed, in the ordinances of his own institution, which are the proper vehicles for these spiritual offerings. When the soul is offered up to God the body must be a clean vessel for it, possessed in sanctification and honour, and not in the lusts of uncleanness (1Th 4:4,5); and converts to Christ are not only purged from an evil conscience, but have their bodies also washed with pure water, Heb 10:22. Now,
(2.) This may refer, [1.] To the Jews, devout men, and proselytes out of every nation under heaven, that flocked together to Jerusalem, expecting the kingdom of the Messiah to appear, Ac 2:5,6,10. They came from all parts to the holy mountain of Jerusalem, as an offering to the Lord, and there many of them were brought to the faith of Christ by the gift of tongues poured out on the apostles. Methinks there is some correspondence between that history and this prophecy. The eunuch some time after came to worship at Jerusalem in his chariot and took home with him the knowledge of Christ and his holy religion. [2.] To the Gentiles, some of all nations, that should be converted to Christ, and so added to his church, which, though a spiritual accession, is often in prophecy represented by a local motion. The apostle says of all true Christians that they have come to Mount Zion, and the heavenly Jerusalem (Heb 12:22), which explains this passage, and shows that the meaning of all this parade is only that they shall be brought into the church by the grace of God, and in the use of the means of that grace, as carefully, safely, and comfortably, as if they were carried in chariots and litters. Thus God shall persuade Japhet and he shall dwell in the tents of Shem, Ge 9:27.
4. That a gospel ministry shall be set up in the church, it being thus enlarged by the addition of such a multitude of members to it (Isa 66:21): I will take of them (of the proselytes, of the Gentile converts) for priests and for Levites, to minister in holy things and to preside in their religious assemblies, which is very necessary for doctrine, worship, and discipline. Hitherto the priests and Levites were all taken from among the Jews and were all of one tribe; but in gospel times God will take of the converted Gentiles to minister to him in holy things, to teach the people, to bless them in the name of the Lord, to be the stewards of the mysteries of God as the priests and Levites were under the law, to be pastors and teachers (or bishops), to give themselves to the word and prayer, and deacons to serve tables, and, as the Levites, to take care of the outward business of the house of God, Php 1:1, Ac 6:2-4. The apostles were all Jews, and so were the seventy disciples; the great apostle of the Gentiles was himself a Hebrew of the Hebrews; but, when churches were planted among the Gentiles, they had ministers settled who were of themselves, elders in every church (Ac 14:23, Tit 1:5), which made the ministry to spread the more easily, and to be the more familiar, and, if not the more venerable, yet the more acceptable; gospel grace, it might be hoped, would cure people of those corruptions which kept a prophet from having honour in his own country. God says, I will take, not all of them, though they are all in a spiritual sense made to our God kings and priests, but of them, some of them. It is God's work originally to choose ministers by qualifying them for and inclining them to the service, as well as to make ministers by giving them their commission. I will take them, that is, I will admit them, though Gentiles, and will accept of them and their ministrations. This is a great honour and advantage to the Gentile church, as it was to the Jewish church that God raised up of their sons for prophets and their young men for Nazarites, Am 2:11.
5. That the church and ministry, being thus settled, shall continue and be kept up in a succession from one generation to another, Isa 66:22. The change that will be made by the setting up of the kingdom of the Messiah is here described to be, (1.) A very great and universal change; it shall be a new world, the new heavens and the new earth promised before, Isa 65:17. Old things have passed away, behold all things have become new (2Co 5:17), the old covenant of peculiarity is set aside, and a new covenant, a covenant of grace, established, Heb 8:13. We are now to serve in newness of the spirit, and not in the oldness of the letter, Ro 7:6. New commandments are given relating both to heaven and earth, and new promises relating to both, and both together make a New Testament; so that they are new heavens and a new earth that God will create, and these a preparative for the new heavens and new earth designed at the end of time, 2Pe 3:13. (2.) A change of God's own making; he will create the new heavens and the new earth. The change was made by him that had authority to make new ordinances, as well as power to make new worlds. (3.) It will be an abiding lasting change, a change never to be changed, a new world that will be always new, and never wax old, as that does which is ready to vanish away: It shall remain before me unalterable; for the gospel dispensation is to continue to the end of time and not to be succeeded by any other. The kingdom of Christ is a kingdom that cannot be moved; the laws and privileges of it are things that cannot be shaken, but shall for ever remain, Heb 12:27,28. It shall therefore remain, because it is before God; it is under his eye, and care, and special protection. (4.) It will be maintained in a seed that shall serve Christ: Your seed, and in them your name, shall remain—a seed of ministers, a seed of Christians; as one generation of both passes away, another generation shall come; and thus the name of Christ, with that of Christians, shall continue on earth while the earth remains, and his throne as the days of heaven. The gates of hell, though they fight against the church, shall not prevail, nor wear out the saints of the Most High.
6. That the public worship of God in religious assemblies shall be carefully and constantly attended upon by all that are thus brought as an offering to the Lord, Isa 66:23. This is described in expressions suited to the Old-Testament dispensation, to show that though the ceremonial law should be abolished, and the temple service should come to an end, yet God should be still as regularly, constantly, and acceptably worshipped as ever. Heretofore only Jews went up to appear before God, and they were bound to attend only three times a year, and the males only; but now all flesh, Gentiles as well as Jews, women as well as men, shall come and worship before God, in his presence, though not in his temple at Jerusalem, but in religious assemblies dispersed all the world over, which shall be to them as the tabernacle of meeting was to the Jews. God will in them record his name, and, though but two or three come together, he will be among them, will meet them, and bless them. And they shall have the benefit of these holy convocations frequently, every new moon and every sabbath, not, as formerly, at the three annual feasts only. There is no necessity of one certain place, as the temple was of old. Christ is our temple, in whom by faith all believers meet, and now that the church is so far extended it is impossible that all should meet at one place; but it is fit that there should be a certain time appointed, that the service may be done certainly and frequently, and a token thereby given of the spiritual communion which all Christian assemblies have with each other by faith, hope, and holy love. The new moons and the sabbaths are mentioned because, under the law, though the yearly feasts were to be celebrated at Jerusalem, yet the new moons and the sabbaths were religiously observed all the country over, in the schools of the prophets first and afterwards in the synagogues (2Ki 4:23, Am 8:5, Ac 15:21), according to the model of which Christian assemblies seem to be formed. Where the Lord's day is weekly sanctified, and the Lord's supper monthly celebrated, and both are duly attended on, there this promise is fulfilled, there the Christian new moons and sabbaths are observed. See, here, (1.) That God is to be worshipped in solemn assemblies, and that it is the duty of all, as they have opportunity, to wait upon God in those assemblies: All flesh must come; though flesh, weak, corrupt, and sinful, let them come that the flesh may be mortified. (2.) In worshipping God we present ourselves before him, and are in a special manner in his presence. (3.) For doing this there ought to be stated times, and are so; and we must see that it is our interest as well as our duty constantly and conscientiously to observe these times.
7. That their thankful sense of God's distinguishing favour to them should be very much increased by the consideration of the fearful doom and destruction of those that persist and perish in their infidelity and impiety, Isa 66:24. Those that have been worshipping the Lord of hosts, and rejoicing before him in the goodness of his house, shall, in order to affect themselves the more with their own happiness, take a view of the misery of the wicked. Observe, (1.) Who they are whose misery is here described. They are men that have transgressed against God, not only broken his laws, but broken covenant with him, and thought themselves able to contend with him. It may be meant especially of the unbelieving Jews that rejected the gospel of Christ. (2.) What their misery is. It is here represented by the frightful spectacle of a field of battle, covered with the carcases of the slain, that lie rotting above ground, full of worms crawling about them and feeding on them; and, if you go to burn them, they are so scattered, and it is such a noisome piece of work to get them together, that it would be endless, and the fire would never be quenched; so that they are an abhorring to all flesh, nobody cares to come near them. Now this is sometimes accomplished in temporal judgments, and perhaps never nearer the letter than in the destruction of Jerusalem and the Jewish nation by the Romans, in which destruction it is computed that above two millions, first and last, were cut off by the sword, besides what perished by famine and pestilence. It may refer likewise to the spiritual judgments that came upon the unbelieving Jews, which St. Paul looks upon, and shows us, Ro 11:8, etc. They became dead in sins, twice dead. The church of the Jews was a carcase of a church; all its members were putrid carcases; their worm died not, their own consciences made them continually uneasy, and the fire of their rage against the gospel was not quenched, which was their punishment as well as their sin; and they became, more than ever any nation under the sun, an abhorring to all flesh. But our Saviour applies it to the everlasting misery and torment of impenitent sinners in the future state, where their worm dies not, and their fire is not quenched (Mk 9:44); for the soul, whose conscience is its constant tormentor, is immortal, and God, whose wrath is its constant terror, is eternal. (3.) What notice shall be taken of it. Those that worship God shall go forth and look upon them, to affect their own hearts with the love of their Redeemer, when they see what misery they are redeemed from. As it will aggravate the miseries of the damned to see others in the kingdom of heaven and themselves thrust out (Lu 13:28), so it will illustrate the joys and glories of the blessed to see what becomes of those that died in their transgression, and it will elevate their praises to think that they were themselves as brands plucked out of that burning. To the honour of that free grace which thus distinguished them let the redeemed of the Lord with all humility, and not without a holy trembling, sing their triumphant songs.
本章的宗旨與上一章大致相同，其中許多表達也相同；因此它朝向同一方向，論及猶大人從被擄歸回之後善人與惡人不同的境遇，但這境遇預表了彌賽亞日子裏猶太人被棄、外邦人歸主、以及福音國度在世上設立。本章賽 66:1 為司提反所引用，應用於基督教會建立而拆毀聖殿之事（徒 7:49,50），這可以作為全章的鑰匙。此處我們有：一、 神將禮儀上的事奉與道德上的本分相比較，而對前者顯出輕視，並藉此暗示他不久就要廢除聖殿與祭司的事奉、棄絕那依附其中的人，賽 66:1-4。二、 神到了時候必為他的百姓從欺壓者手中施行拯救（賽 66:5），向逼迫的人說出威嚇（賽 66:6），向受逼迫的人賜下安慰——迅速而完全的拯救（賽 66:7-9）、喜樂的安頓（賽 66:10,11）、外邦人的歸附，並其中豐盛的滿足，賽 66:12-14。三、 神必向他教會與百姓的仇敵施行可怕的報應，賽 66:15-18。四、 教會在廣大而穩固的根基上喜樂地建立，常常敬虔事奉神並勝過仇敵，賽 66:19-24。我們理當料想，這位傳福音的先知在此，在他預言的末了，會（正如他所行的）一直向前瞻望，直到末後的日子，直到最後的日子，直到永世之日。