哇，今天早上我们在神的道中已经度过了美好的时光！ Well, what a great morning we've had already in God's Word!
早些时候听到约翰尼的分享真是享受和宝贵的时刻，而与RC和CJ一起唱歌对我来说也是 一种特别的经历，他们是我在这个世界上仅有的两个朋友，然而他们都没有真正的名字。 It was a treat and a treasure earlier to listen to Johnny, and a rather unusual experience for me to be singing alongside RC and CJ, who are the only two friends I have in the world, neither of whom actually has a first name.
我希望我们今天继续前行，虽然对大多数人来说这是艰难的一天，不像那些以弗所人 ，他们每天听保罗讲道五个小时，而我们显然不习惯每天有五个小时的圣经讲解。 I hope as we continue on today, which is an arduous day for most of us, unlike those Ephesians who listened to Paul for five hours a day, every day of the week, apparently, we're not used to having five hours of Bible exposition.
但我真的相信，到了最后，我们都能说这对我们有极大的益处，神的工作在我们中间运行。 But at the end, I really do trust that we will all be able to say that it did us much good and God's work was at work among us.
我们现在要进入这次会议系列中的下一个主题。 We're coming to our next theme in our series at this conference.
主题是基督的代赎，我要请大家翻到昨晚麦克阿瑟博士提到的 经文，就是以赛亚书的预言，接下来我会称之为以赛亚书。 The title is The Substitutionary Atonement of Christ, and I'm going to ask you to turn back to the passage that Dr. MacArthur mentioned last evening, the prophecy of Isaiah, or as I shall say for the rest of this address, Isaiah.
这是同一位先知，我请大家翻到以赛亚书第52章13 节，并把圣经打开在这一伟大而荣耀的旧约章节上。 It's the same prophet, and I want to ask you to turn to chapter 52 and verse 13, and keep your Bibles open there at this great and most glorious of Old Testament chapters.
以赛亚在这里作为神的代言人说话，我们很清楚地知道先知在讲谁 ：看哪，我的仆人必行事有智慧，必被高举上升，且成为至高。 Isaiah is speaking here as the mouthpiece of God, and clearly we recognize of whom the prophet speaks: Behold, my servant shall act wisely; he shall be high and lifted up and shall be exalted.
许多人因你惊奇，他的面貌比别人憔悴，他的形容比世人更为枯槁。 As many were astonished at you, his appearance was so marred beyond human semblance, and his form beyond that of the children of mankind.
他必这样洒净许多国民，君王要因他闭口不言，他 们未曾得知的事必看见，未曾听见的事必明白。 So shall he sprinkle many nations; kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand.
我们所传的有谁信呢？ Who has believed what they heard from us?
耶和华的膀臂向谁显露呢？ And to whom has the arm of the Lord been revealed?
他在耶和华面前生长如嫩芽，像根出于干地。 For he grew up before him like a young plant and like a root out of dry ground.
他无佳形美容，我们看见他的时候，也无美貌使我们羡慕他。 He had no form or majesty that we should look at him, and no beauty that we should desire him.
他被藐视，被人厌弃，多受痛苦，常经忧患；他被藐 视，好像被人掩面不看的一样，我们也不尊重他。 He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces, he was despised, and we esteemed him not.
他诚然担当我们的忧患，背负我们的痛苦；我们却以为他受责罚，被神击打苦待了。 Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God and afflicted.
哪知他为我们的过犯受害，为我们的罪孽压伤；因他 受的刑罚我们得平安，因他受的鞭伤我们得医治。 But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed.
我们都如羊走迷，各人偏行己路，耶和华使我们众人的罪孽都归在他身上。 All we like sheep have gone astray; we have turned every one to his own way, and the Lord has laid on him the iniquity of us all.
他被欺压，在受苦的时候却不开口；他像羊羔被牵到宰杀 之地，又像羊在剪毛的人手下无声，他也是这样不开口。 He was oppressed, and he was afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is silent, so he opened not his mouth.
因受欺压和审判，他被夺去；至于他同世的人，谁想他 受鞭打，从活人之地被剪除，是因我百姓的罪过呢？ By oppression and judgment he was taken away; and as for his generation, who considered that he was cut off out of the land of the living, stricken for the transgression of my people?
他们使他与恶人同埋。 And they made his grave with the wicked.
他死的时候与财主同葬，虽然他未行强暴，口中也没 有诡诈，然而耶和华却定意将他压伤，使他受痛苦。 And with a rich man in his death, although he had done no violence and there was no deceit in his mouth, yet it was the will of the Lord to crush him; he has put him to grief.
他以自己为赎罪祭，他必看见后裔，并且延长年日，耶和华所喜悦的事必在他手中亨通。 When his soul makes an offering for sin, he shall see his offspring; he shall prolong his days; the will of the Lord shall prosper in his hand.
他必看见自己劳苦的功效，便心满意足；有许多人 因认识我的义仆得称为义，他要担当他们的罪孽。 Out of the anguish of his soul, he shall see and be satisfied; by his knowledge shall the Righteous One, my servant, make many to be accounted righteous, and he shall bear their iniquities.
所以我要使他与伟大的同分，与强盛的均分掳物，因为他将命倾倒，以 至于死，他也被列在罪犯之中；他却担当多人的罪，又为罪犯代求。 Therefore, I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many and makes intercession for the transgressors.
我们在天上的父，你在你的圣殿中，我们的祷告是愿全地在你面前肃静无声。 Our Heavenly Father, you are in your holy temple, and our prayer is that all the earth will be silenced and silent before you.
我们为自己祷告，求你开启我们的耳朵，更新我们的心思意念，用你的真理融化我们的心。 We pray for ourselves that you will unstop our ears, that you will melt our hearts by renewing our minds by your truth.
当我们像古时的希腊人一样来到你面前说我们愿见耶稣时，我们祈求他 通过他的道向爱他、信靠他的人显现，也向那些尚未认识他的人显现。 That as we come to you like Greeks of old and say we would see Jesus, we pray that through his Word, he will manifest himself to those who love him and trust him, and to those who as yet do not know him, he will for them make a new appearing.
我们为他伟大的名祷告。 And this we pray for his great namesake.
阿们。 Amen.
我曾就读一所学校，唯一的必修课是宗教教育。 I attended a school where the one obligatory subject was religious education.
这是国家法律的一部分。 It was part of the law of the land.
宗教教育的内容各不相同；就我而言，主要是背诵圣 经，虽然那时我离成为一个基督徒小男孩还很远。 The content of that religious education varied; in my case, it was largely memorization of Scripture, although I was very far from being a Christian little boy.
因此，在我整个小学和中学的生活中，学校生活的一部分就是公开朗读圣经。 And so, part and parcel of school life for me all through my elementary school and high school days was the public reading of Scripture.
我永远不会忘记那次经历，当时学校安排学生在集会上朗读圣经，我的一位最亲密 的朋友被指定朗读这段经文。我想他当时是在努力成为基督徒，但显然还不是。 I have never forgotten the occasion in the role of students who were prescribed for the reading of the Scriptures when one of my closest friends at school, who was, I think, trying to be a Christian but certainly wasn't yet a Christian, was assigned this passage for reading in our school assembly.
我还记得，当我坐在集会的后排时，我的朋友宣布「今天早 上的经文取自以赛亚的福音」，那一刻我感到非常尴尬。 I remember the cringing feeling I had sitting in the back of the assembly when my close friend announced that the reading this morning is taken from the Gospel according to Isaiah.
以赛亚的福音！ The Gospel according to Isaiah!
我当时已经信主几年了，脑海里立刻冒出了两个想法。 I'd been a Christian believer for a couple of years, and two thoughts almost instantaneously came into my mind.
一个是，他的名字叫休。 One was, his name was Hugh.
我心想：「哦，休，你怎么能在公众场合这样说呢？」 I thought, Oh Hugh, how could you possibly do this in public?
另一个想法是：「你刚才说的比你意识到的还要真实得多 ，因为这确实是以赛亚书中的福音，意义非常深远。」 And the other thought was, what you have just said is far truer than you ever realized, because this is, in a very profound way, the Gospel according to Isaiah.
如果你对使徒保罗的著作特别熟悉，我想你会越来越意识到，从以 赛亚书第40章开始的这一整段，对保罗关于福音是什么、福音如 何运行以及福音如何是神的拯救之义的思考产生了深远的影响。 If you are particularly familiar with the writings of the Apostle Paul, I think you more and more will have become conscious that this whole section of Isaiah, from Isaiah 40 onwards, made a powerful impression on the whole thinking of the Apostle Paul as to what the Gospel is, how the Gospel works, and how the Gospel is the saving righteousness of God.
当然，这段经文不仅对使徒保罗产生了影响，有趣的是，除了诗 篇110篇之外，这段经文是整个新约圣经中引用最多的经文。 But of course, this passage not only makes an impression on the Apostle Paul; this passage, next interestingly to the 110th Psalm, is the most cited passage in the whole of the New Testament Scriptures.
远远超过诗篇110篇，这段经文是旧约中在新约里被引用最多的经文。 Far beyond Psalm 110, this is the passage in the Old Testament to which there are more allusions in the New Testament than any other passage.
无论是读使徒书信还是福音书，你都会发现，使徒们在 主耶稣的教导下，一次又一次地被这段经文所吸引。 One cannot read either the epistles or the gospels without appreciating that the apostles, having learned at the feet of the Lord Jesus, were drawn again and again to this passage.
他十二岁时在耶路撒冷的圣殿里问老师：「先知所说的这位是谁呢？」 Was he asking the teachers in the Jerusalem temple as a 12-year-old boy, Who is this of whom the prophet speaks?
因此，我认为从他年幼时起，主他的父亲就越来越深刻地向他 显明了他作为我们的主和救主所被呼召的事工的形态和模式。 So, I take it from his earliest years, the Lord, his Father, was impressing upon him ever more profoundly the shape and pattern of the ministry to which he was being called as our Lord and Savior.
所以，当他从死里复活，走在以马忤斯的路上时，他责备他的门徒说：「难道你们 不明白圣经吗？圣经不是教导我们人子必须受许多苦难，然后进入他的荣耀吗？」 And so, as he rises from the dead and walks on the Emmaus road, he chastises his dear followers by saying, Haven't you understood the Scriptures that have taught us that the Son of Man must suffer many things and then enter into his glory?
我相信你们一定熟悉以赛亚书后半部分的背景，从第40章开始。 You will be familiar, I'm sure, with the context of the whole second half of the prophecy of Isaiah, from chapter 40 onwards.
以赛亚展望未来，当神的子民被掳到巴比伦时，正如一位评 论家所说：「那个国家将被掏空，他们的希望将被亵渎。」 Isaiah is looking forward into the future when the people of God will be exiled in Babylon, when the nation, as one commentator says, will have been disemboweled and their hopes desecrated.
神可怕的命令是，如果他的子民背离他，他们将被送到远方——这正是耶稣后来在浪子比喻 中使用的语言，这语言源自神在申命记中的律法：「不顺从我，你们就要被送到远方。」 The awful command of God that if his people returned from serving him, they would be sent into the far country—the very words that Jesus would later use in the parable of the two sons—is language that's drawn from God's Deuteronomic law: Disobey me, and you will go into the far country.
现在，当以赛亚展望他们在远方的命运和前途时，他看到他们 最大的需要是神带来一次新的出埃及，一个第二次的出埃及。 Now, as Isaiah looks forward in history to their fate and destiny in the far country, he sees that their greatest need is for God to bring about a new exodus, a second exodus.
他在第45章中以奇妙的方式看到历史的地平线上出现了居鲁士的 伟大身影，虽然他是外邦人，但被描述为神特别膏立的，用来打破 阻碍神的子民回到应许之地、回到耶路撒冷应许的祝福的障碍。 He sees, in a marvelous way in chapter 45, coming over the horizon of history, the great figure of Cyrus, described, pagan though he is, as especially anointed by God to break down the barriers to God's people returning to the promised land and returning to his promised blessings in Jerusalem.
以赛亚给了百姓这个荣耀的盼望，就是他们将从巴比伦的奴役中归回。 Isaiah gives to the people this glorious hope of a return from exile in their bondage in Babylon.
然而，同时以赛亚也认识到，巴比伦的流亡既不是最黑暗的流亡，也不是最深的捆绑。 Yet simultaneously, Isaiah recognizes that that exile in Babylon is neither the darkest exile nor is it the deepest bondage.
神的子民所需要的并不仅仅是从巴比伦归回；他们真正需要的是 从罪恶和内疚中得救，从黑暗的权势和撒但的捆绑中得释放。 What God's people need is not simply a return from Babylon; what God's people need is salvation from their sin and guilt, from the dominion of darkness and bondage to Satan.
因此，虽然居鲁士在以赛亚书第45章中出现，但在第42章中，已 经有一个被神称为「我的仆人」的模糊身影开始出现在地平线上。 So, even as Cyrus is appearing over the horizon in Isaiah chapter 45, already there has begun in chapter 42 to appear over the horizon a shadowy figure described by God as my servant.
在一系列的诗歌或歌曲中，以赛亚得到了关于这位仆人的呼召、预 备和品格的丰富启示，直到最后，在第四首仆人之歌中，从第52 章开始一直到第53章，他得到了关于神的仆人受苦的启示。 In a series of poems or songs, Isaiah is given an enriched revelation into the calling of this servant, into the preparation of this servant, into the character of this servant, until eventually, in this the fourth of the servant songs, beginning in chapter 52 and going right through chapter 53, he is given this illumination into the suffering of the servant of God.
就像我们在圣经中常常发现的那样，当我们读圣经时——无论是叙述 、诗篇还是诗歌——与我们在西方文学和诗歌中发现的一些东西不同 ，希伯来圣经中揭示全篇关键的地方往往不在结尾，而在中心。 And like so much that we find in the Scriptures, often when we read the Scriptures—either a narrative, a psalm, or a poem—unlike some of the things that we find in our Western literature and in our Western poetry, very often the place to look in the Hebrew Scriptures for the key to the whole is not just at the end but at the center.
如果你使用几乎任何现代译本的旧约圣经，你会注意到从 第52章末到第53章末的这段经文被分为五个段落。 If you're using almost any modern translation of the Old Testament Scriptures, you'll notice that this passage from the end of chapter 52 to the end of chapter 53 is broken up into five stanzas.
正是第三段，也就是这些段落的中心，带我们进入 神向以赛亚启示的核心，实际上也是福音的核心。 It is the third, the central of those stanzas, that takes us to the very heart of God's revelation to Isaiah and, as a matter of fact, to the very heart of the Gospel.
我们马上会到达那里，但首先，请注意这首诗歌的结构。 We will get there in a moment, but first of all, notice the shape of this poem, of this song.
你注意到它在第52章13到15节是如何以仆人的高举开始的吗？ Do you notice how it begins in chapter 52, verses 13 to 15, with the exaltation of the servant?
然后它在第53章10到12节再次以仆人的高举结束。 And then it ends in chapter 53, in verses 10 through 12, with again the exaltation of the servant.
这首歌的结构就像他们以前在学校和旧数学中教我们的那样：这首歌的形状像 一条抛物线，开始于高举，下降到深处，然后再次带我们回到荣耀的高举。 The shape of this song is what they used to teach us, at least in schools and in the old mathematics: the shape of this song is in the shape of a graph, a parabola, which begins in exultation, goes down to the depths, and then brings us up again to a glorious exultation.
如果你熟悉腓立比书第2章，你会意识到这也是同样的抛物线形状。 If you're at all familiar with Philippians chapter 2, you'll realize that this is the same parabolic shape.
他本有神的形像，不以自己与神同等为强夺的，反倒虚己。 He is in the form of God, counting equality with God not something that he grasps, but he makes himself of no reputation, and he comes down and down and down.
既有人的样子，就自己卑微，存心顺服，以至于死，且死在十字 架上。所以神将他升为至高，又赐给他那超乎万名之上的名。 Once he has come to the place where he has emptied himself and become obedient even to the death of the cross, God highly exalts him and gives him the name that is above every name.
这正是主耶稣在约翰福音第13章的楼房里所做的。他知道自己是从神那里来的 ，也要回到神那里去，就脱下外衣，拿一条仆人的毛巾束腰，俯身为门徒洗脚。 It's the very shape of what the Lord Jesus did in the upper room in John chapter 13. Knowing he had come from God and that he was going to God, he laid aside his garments, girded himself with the servant's towel, bowed down further, and washed his disciples' feet.
然后他又回到桌前，问门徒们是否明白他刚才所做的是什么。 Then he took his place again at the head of the table and asked his disciples if they had any inkling whatsoever as to what it was he had just done.
他完全可以对他们说：「难道你们还不明白第四首仆人之 歌吗？那首歌描绘了将要来的弥赛亚的受苦与荣耀。」 He could as easily have said to them, Don't you yet understand the fourth of the servant songs that portrays the suffering and the glory of the Messiah who is to come?
因此，在这段奇妙的经文中，我们看到了一幅受苦仆人的图景。 And so, in this marvelous passage, we have a kind of tapestry of the suffering servant.
就像许多挂毯一样，周围有一些旁边的情节，帮助我们理解中 心正在发生的事情，也就是福音的核心：受苦仆人的信息。 Like many tapestries, there is side action going on around in order to help us to understand what it is that is really going on in the center, at the very heart of the Gospel: the message of the suffering servant.
那么，让我们一起花几分钟时间来看看这首关于受苦仆人的奇妙之歌。 So, let's look together for a few minutes at this marvelous song about the suffering servant.
第一段，在第52章13到15节，以非常感人的 方式向我们解释了仆人的得胜是完全出乎意料的。 Stanza number one, in chapter 52, verses 13 to 15, explains to us in a very moving way that the servant's triumph is wholly unexpected.
仆人的得胜是完全出乎意料的。 The servant's triumph is wholly unexpected.
神说：「看哪，看我的仆人！」 Look, says God, look at him!
看我的仆人，他行事有智慧。 Look at my servant as he acts wisely.
他必被高举上升，且成为至高。 He shall be high and lifted up and exalted.
然而，这智慧不是世上的智慧。 Yet this wisdom is not the wisdom of this world.
而他的高举将以最奇特、最出乎意料的方式到来，因为 看哪，他的得胜之所以出乎意料，是因为他的外貌。 And this exaltation is going to come in the strangest and most unexpected of ways, because behold, his triumph is unexpected because of the nature of his appearance.
他将被毁容，注意这句话：「他的面貌比别人憔悴。」 He is to be, notice the language, so marred beyond human semblance.
这是以赛亚的感受：那位要来修复神形象被毁坏的人，自己也将被毁容。 This is Isaiah's sense that the one who is to come in order to repair the disfigured image of God is going to become disfigured himself.
奇妙的评论家和旧约学者亚历克·莫蒂尔说，以赛亚鼓励我们问的不是「这是他吗？」 The marvelous commentator and Old Testament scholar Alec Motyer says what Isaiah encourages us to say is not the question, Is this he?
而是当我们凝视受苦的仆人时，问：「这是人吗？」 but as we gaze upon the suffering servant, to ask the question, Is this human?
这就是我们所说的他降到阴间的意思，他几乎失 去了人性，被神离弃，为的是修复我们的人性。 This is what we mean when we say that he descended into hell, that he was, as it were, to repair our humanity in the process of virtually becoming unmaned, deserted by God.
因此，以赛亚感到极为惊讶的是，这位如此被毁 容的人，竟然同时对列国产生如此非凡的影响。 And so it is completely astonishing for Isaiah that this one who is so marred should, at the same time, have such an extraordinary effect on the nations.
看他说了什么：「他必这样洒净许多国民，君王要因他闭口不言」。 Look at what he says: he will sprinkle many nations; kings shall shut their mouths because of him.
顺便提一下，「洒净」的语言是利未记律法中的用语。 The language of sprinkle there, incidentally, is the language of the Levitical law code.
这是指洒祭牲的血，带来洁净和赦免。 It's the language of the sprinkling of the blood of sacrifice that brings cleansing and forgiveness.
这里是受苦仆人的图景，他的形象比普通人更为毁坏，然而他的事工中有 一个尚未解开的悖论：有一天，他不仅要洒净犹太人，还要洒净列国。 Here is this picture of the suffering servant, disfigured beyond all ordinary humanity, and yet the paradox—the as yet unresolved paradox of his ministry—is that one day this one will sprinkle not simply the Jews but will sprinkle the nations.
当然，任何像以赛亚那样熟悉圣经的人都不会错过这句话与亚伯拉罕之约 的伟大应许之间的联系：「地上的万国都必因你的后裔得福」，以及诗篇 第二篇中父对子所说的应许：「你求我，我就将列国赐你为基业」。 Certainly, no one who knew his Bible as well as Isaiah knew his Bible would miss the connection between that statement and the great essence of the Abrahamic covenant promise: In your seed will all the nations of the earth be blessed, and the promise of the second Psalm when the Father says to his Son, Ask of me, and I will give you the nations for your inheritance.
但你看，这就是局势中的张力。 But you see, it's the tension of the situation.
如果我们没有感受到福音中有许多本不该属于罪人的东西，我们 就错过了局势中的张力，也可能错过了神在福音中恩典的奇妙。 We miss the tension of the situation, and we probably miss the wonder of the grace of God in the Gospel if we don't feel that there is so much in the Gospel that ought not to be for sinners.
那时我们几乎还没有开始品尝神在耶稣基督里赐给我们的恩典的奇妙。 Then we scarcely begin to taste the wonder of God's grace to us in Jesus Christ.
这里有一位通过被毁容到超越人形的地步而赢得了全世界的胜利。 Here is one who gains worldwide triumph by being marred beyond human semblance.
因此，仆人将得胜，但他的得胜将是完全出乎意料的。 So the servant will triumph, but his triumph will be totally unexpected.
于是，以赛亚在接下来的段落中，在他的诗歌的接下来的 几节中，继续阐述仆人将要遭受如此严重的苦难的概念。 And so Isaiah now, in the next stanza, the next few verses of his poem, picks up that notion that the servant is going to suffer so grievously.
他现在开始关注的不是仆人得胜的出乎意料，而是仆人受辱的描述方式。 He begins to focus attention now not so much on the way the servant's triumph is unexpected, but on the way in which the servant's humiliation is described.
年轻一代教会了我一个词：「前传」。 A younger generation has taught me the word prequel.
我想这是一个相对较新的词，至少在《牛津英语词典》里是这样。 I think it is a relatively new word, at least in the Oxford English Dictionary.
也许《韦氏词典》里也有——什么是前传呢？ Maybe also in Webster's—what is the prequel?
嗯，我们习惯了续集。 Well, we're used to the sequel.
前传是后来给你的东西，帮助解释你之前得到的内容。 The prequel is something that you're given afterwards that helps to explain something that you were given earlier.
这就是接下来的经文，它们实际上是前传，帮助我们理解 并理清，从这幅挂毯中抽出一条线，看看它与哪里相连。 And that's what these following verses are; they're really the prequel to help us understand and tease out, to pull a strand out of this tapestry and see where it gets its connections.
于是他如此美丽地描述了仆人的卑微；他如此深刻地描绘了他。 And so he describes the servant's humiliation so beautifully; he describes him so poignantly.
他在主面前生长如嫩芽，接着这些话：「像根出于干地。」 He was growing up before the Lord like a young plant, and then these words: like a root out of a dry ground.
这对以赛亚来说一定有特别的意义。 That must have meant something very special to Isaiah.
你还记得他蒙召的结尾吗？ Do you remember at the end of his call?
这是利格尼尔会议；这里的每个人都记得以赛亚书第6章他蒙召的结 尾，当时一切都在神的审判下被毁灭，然而神说会有一棵树桩留下。 This is a Ligonier conference; everyone here remembers the end of his call in Isaiah chapter 6 when everything is being demolished under the judgment of God, and yet God says there will be a stump that will remain.
然后在以赛亚书第11章，他展望那位将被圣灵的能力膏立的， 他说：「从耶西的树桩必发一条，根上必生一枝，结果实。」 Then in Isaiah 11, he looks forward to the one who will be anointed with the power of the Holy Spirit, and he says about him, There shall come forth a shoot from the stump of Jesse, and a branch from his roots that shall bear fruit.
现在主向他显明，这位将带来盼望的，这位充满圣灵的，圣灵的人，他将施行公义和正 直，标志着完美的圣洁——他本无佳形美容，我们看见他时，也无美貌使我们羡慕他。 And now the Lord is showing to him that this one who would bring hope, this one who would be full of the Spirit, the man of the Holy Spirit who would exercise justice and righteousness, who would be marked by perfect holiness—there was no beauty in him by nature that we should recognize him or be drawn to him.
他是大卫的子孙，但看看大卫的家：一个木匠，一个年轻的 女子，一个在洞穴里出生的婴孩，在伯利恒的简陋棚屋里。 He was the Son of David, but look at David's house: a carpenter and a young maiden and a baby born in a cave, an outhouse in Bethlehem.
这就是大卫王室的终结之地；这就是干地。 This is where the royal line of David has ended; this is dry ground.
这个婴孩是一个小嫩芽，你我走过洞穴时会听到他的哭声。 This baby is a tiny shoot, and you and I would pass his crying as we walked past the cave.
我们会在街上经过他，觉得他没有什么特别之处，没有吸引力，也没有什么非凡之处。 We would pass him by in the street and think there was nothing unusual, attractive, or extraordinary about him.
然后，当他从这些不起眼的起点成长起来时，他会经历持续的拒绝。 And then, as he grew from those inauspicious origins, he would experience an ongoing rejection.
他会被藐视。 He would be despised.
我不知道你是否曾被藐视过。 I wonder if you've ever been despised.
我不知道你是否曾经经历过不公正地失去名誉的羞辱。 I wonder if you've ever had the humiliation of losing your reputation unjustly.
我记得有一次回家对我妻子说起一件事：「你知 道吗？我在这里唯一能失去的就是我的名誉。」 I remember one occasion coming home to my wife and saying to her about a situation, You know, the only thing I can lose here is my reputation.
这是我唯一能失去的东西，所以我们继续前行吧。 It's the only thing I can lose, so let's go forward.
我当时已经是个成年人了，但我完全不知道失去名誉是多么令人痛苦的事。 I was a grown man, and I had no idea whatsoever how appallingly painful it is to lose your reputation.
他倒空自己，取了奴仆的形像，世人对他的态度是藐视他，被人厌弃。 And he made himself of no reputation, and the disposition of men and women towards him was that he was despised and rejected by men.
他诚然担当我们的忧患，背负我们的痛苦，他怎么可能是弥赛亚呢？ How could he be Messiah when he shared our grief and was a man of sorrows?
我们掩面不看他，也不尊重他。 We hid our faces from him and esteemed him not.
这不正是为什么我们的主耶稣在约翰福音17章24节祷告说：「父啊，我在 哪里，愿你所赐给我的人也同我在那里，叫他们看见你所赐给我的荣耀」吗？ Isn't this the reason why our Lord Jesus prays in John 17:24, Father, these have been with me, and they have seen me in my humiliation.
因为创立世界以前，你已经爱我了。 My deepest longing for them is that they may see me in my glory?
他被藐视，好像被人厌弃。 He was despised, and men esteemed him not.
当然，所有这一切都在为我们铺垫。 And of course, all this is really setting us up.
这是神向以赛亚显现的启示，使他说：「主啊，告诉我更多。」 This is the revelation of God that's coming to Isaiah to make him say, Lord, tell me more.
带我进入这幅挂毯的中心，好让我开始理解。 Bring me to the center of the tapestry so that I can begin to work out.
因为以赛亚，你记得彼得怎么说所有的先知：他们写下这些话 ，然后自己研究，挠着头说：「我说这些话时是在讲谁呢？」 Because Isaiah, you remember how Peter says this about all the prophets: they wrote these things down, and then they studied them themselves, scratching their heads and saying, Who was I speaking about when I said this?
神在这里是什么意思呢？ What did God mean here?
于是你注意到，在第4到6节，他开始解释仆人的受苦。 And so he comes, you notice, in verses 4 through 6, to the servant's suffering being explained.
仆人的高举是出乎意料的；仆人的卑微被描述；仆人的受苦被解释。 The servant's exaltation is unexpected; the servant's humiliation is described; the servant's suffering is explained.
他现在带我们来到这个伟大的悖论：他诚然担当了我们的忧患， 背负了我们的痛苦，我们却以为他受责罚，被神击打苦待了。 And he brings us now to the great paradox: But surely he has borne our griefs and carried our sorrows away, and yet we esteemed him stricken, smitten by God and afflicted.
你看，以赛亚在得到这话语时，他处在这样的一个位置上。 You see, he's in the position, as Isaiah, as he gets this word from God.
他实际上是在展望新约时代信徒的认信——那些早期的基督徒回顾这一切时 说：「我们从未弄明白，他向我们解释得如此清楚，但我们从未弄明白。」 He's looking forward, actually, to the confession of believers in the New Testament day—the first Christians looking back on this and saying, We never puzzled it out; he made it so clear to us, but we never puzzled it out.
我们无法理解他如何能担当我们的忧患，背负我们的痛苦，他 四处行善，却被当作废物对待，被鞭打、责罚、击打和苦待。 We can't understand how he could be one who would bear our griefs and carry our sorrows, who went about doing good, but then was treated as a derelict, was beaten, and chastised, and smitten, and afflicted.
当然，他们的眼睛是瞎的，直到主耶稣开启他们的眼睛，让他 们明白——信心本该看见，发生在他身上的事是他为我们成为 咒诅，好让应许给亚伯拉罕的祝福通过他的十字架流向万国。 Well, of course, their eyes were blind until the Lord Jesus opened their eyes to just put things together—that faith should have been able to see that what was happening to him was that he was becoming a curse for us, that the blessing promised to Abraham might flow through his cross and reach the nations.
你注意到以赛亚几乎在说：「现在来吧，停留在这里一会儿。」 Do you notice how Isaiah almost says, Now come, now camp on this for a little while.
鼓起勇气，深入十字架的核心，那里他为我们的过犯受害，为我们的 罪孽压伤，因他受的刑罚我们得平安，因他受的鞭伤我们得医治。 Steel yourself to look into the heart of the cross, where he was wounded for our transgressions and crushed for our iniquities, and chastised to bring us peace, and beaten in order that we might be healed?
我不知道他们现在是否还这么说，但过去人们常说，医学上已 知的每一种伤口都可以在垂死的主耶稣基督的身体上找到。 I don't know if they say it any longer, but they used to say that every kind of wound known to medical science could be found on the body of the dying Lord Jesus Christ.
他受了伤，但不仅仅是外伤，他被压伤了。 He was wounded, but not only wounded—that was external, really; he was crushed.
他被压伤了。 He was crushed.
这里的语言不完全相同，但我仍然认为这里有神在创3:15中应许的回响，你不觉得吗？ It's not quite the same language here, but I do still think there's an echo of what the Lord had promised in Genesis 3:15 here, don't you?
正如主耶稣要伤蛇的头，他自己的脚跟也要受伤，他正在内心深处被压伤。 That as the Lord Jesus would crush the head of the serpent, his own heel would be crushed, and he was being inwardly crushed.
然后他被描绘为那位为我们的平安受苦的人——受责罚。 And then he's portrayed as one who is actually suffering for our peace—a chastisement.
这很有趣，因为责罚基本上是家庭的语言，而惩罚是法律的语言。 Now that's interesting because, basically, chastisement is family language; punishment is legal language.
责罚是家庭的语言，但与此同时，因他受的鞭伤我们得医治。 Chastisement is family language, and yet at the same time, he is one with his stripes; we are healed.
谁是被公正地鞭打的呢？ Who is judiciously beaten?
你注意到这句话是多么完美吗？ Do you notice how perfect this statement is?
因为当它谈到基督的受苦时，它从相对外在的痛苦转向内在的痛苦：耶稣受伤， 耶稣被压伤，耶稣在家庭的背景下受责罚，耶稣被鞭打；他受到了法律的惩罚。 Because as it speaks about the sufferings of Christ, it moves from the relatively external to the internal: Jesus is wounded, Jesus is crushed, Jesus is chastised within the context of his family, Jesus is beaten; he is legally punished.
正如在描述基督的受苦时，痛苦的强度似乎在增加，关于他为何受苦的描述也在逐渐加深。 And just as there seems to be a kind of increasing intensity in the description of the sufferings of Christ, there's an increasing intensity in the description of why it is that he suffers.
他为我们的过犯受伤，为我们违背神的律法受害，但他为我们的罪孽被压伤。 He's wounded for transgressions, for breaking the law of God, but then what he is bruised for is iniquity.
他为我内心的扭曲在内心深处被压伤，因我的不安，神说：「恶人必不得平安。」 He is inwardly crushed for the inner perversion of my heart, and because of my dispeace, there is no peace, saith my God, for the wicked.
他在家庭中受责罚，为的是将平安带给我，使我在法律的审判中得释 放，正如他被杖打，我的全人、我的疾病得以医治，我得以自由。 He undergoes chastisement in the family to bring me peace into the family, so that as he is beaten with rods in a legal judgment, my whole being, my sickness, may be relieved, and I may be set free.
以赛亚说，在这一切中，耶和华神同在。 And in this, Isaiah says, the Lord Yahweh, Jehovah, was present.
我们都如羊走迷，各人偏行己路，耶和华使我们众人的罪孽都归在他身上。 We like sheep have gone astray; we have turned everyone to his own way, but the Lord has laid upon him the iniquity of us all.
让我在这里稍作停顿，强调一些你我需要理解的事情，以赛亚在教导我们基督赎罪的本质。 Let me pause here just to underline a series of things you and I need to grasp that Isaiah is teaching us about the nature of Christ's atonement.
第一：这赎罪包括将我们的罪归到主耶稣身上，并将主耶稣的义归到我们身上。 Number one: this atonement involves the imputation of our sins to the Lord Jesus and the imputation of the Lord Jesus' righteousness to us.
耶和华将我们的罪孽归在主耶稣身上；他为我们的过犯受伤，为我们的罪孽压伤。 The Lord lays upon the Lord Jesus; he is wounded for our transgressions; he is bruised for our iniquities.
他承担了属于我们的罪，而这些罪被算在他身上。 He takes what is ours, and it's counted to him.
当他走向十字架时，虽然他不知罪，但他在那里被当作罪来对待。 When he goes to the cross as one who knew no sin, he goes to the cross as one who is there going to be made sin.
正如西门·彼得所说，他要亲自担当我们的罪，背在自己的身上，钉在木头上。 He is going to bear our sins on his own body to the tree, as Simon Peter says.
然而，奇妙的是，当他将自己的生命作为赎罪祭时，正如第 11节所说，义者我的仆人要使许多人不只是被算为无罪。 And yet, marvelously, when he makes his soul an offering for sin, by his knowledge—verse 11—the Righteous One, my servant, will make many not just to be accounted innocent.
你要明白，福音与普通法庭的判决是不同的，除非那个法庭在苏格兰，那里有三种判决。 You understand there is a difference between the Gospel and what happens in an ordinary law court, unless that law court happens to be in Scotland, where there are three verdicts that can be given.
你要么被判有罪，要么被判无罪。 You are either going to receive a guilty verdict or a not guilty verdict.
不要把这种判决方式套用到福音上，好像福音只给你这些。 Don't transfer that to the Gospel as though that's all the Gospel gives you.
现在，福音给你的就是：你的罪被归在主耶稣基督身上。 Now, what the Gospel gives you is this: that your sins are imputed to the Lord Jesus Christ.
他为我们的过犯受伤，为我们的罪孽受害，因我 们的烦扰和疾病而受苦，这一切都归在他身上。 He's wounded for transgressions that are ours, and iniquities that are ours, and a dispeace that is ours, and a sickness that is ours, and it becomes his.
他承担了这一切；他承担了所有针对我罪的审判 ，承担了他圣洁的父对他所有子民的罪的审判。 He takes it; he takes all the judgment against my sin, takes all the judgment of his holy Father against the sin of all of his people.
但当你信靠耶稣基督时，你不仅仅被宣告无罪。 But when you come to faith in Jesus Christ, you're not just pronounced not guilty.
好像在说：「你自由了；现在重新开始，再试一次。」 As though to say, You're free; now start again, try again.
不！因他认识义，或许是因认识他的义，他要使许多人被算为义。 No! By his righteous knowledge, perhaps by the knowledge of his righteousness, he will account many to be righteous.
凭着他的义——他顺服的生命，他顺服至死，甚至死在十字架上——我 们必须明白，耶稣在他一生中所做的一切，都是在替我们顺服他的父。 By his righteousness—his life of obedience, his obedience to the death of the cross—it's so important for us to understand that what Jesus is doing throughout the whole course of his life is obeying his Father in our place.
不仅是为了使他有资格成为那完美的祭物，能够承担他父对我们罪的审 判，更是为了当我们信靠耶稣基督这位义者时，我们不仅明白我们的罪 已归在他身上，还明白他的完美义被算为我们的义，因为我们信靠他。 Not just that he may then be qualified to be the perfect sacrifice who is able to bear the judgment of his Father against our sin, but in order that when we come to faith in Jesus Christ, the Righteous One, not only do we understand that our sins have been imputed to him, but we understand that his perfect righteousness is counted as ours as we trust in him.
我喜欢说，我喜欢思考，我也喜欢再说一遍：你我可以站在无限圣洁的神的审判 台前，像主耶稣基督一样被算为义，因为你在那宝座前唯一的义就是他的义。 I love to say, and I love to think, and I love to say it again that you and I can stand before the judgment seat of an infinitely holy God as righteous as the Lord Jesus Christ, because the only righteousness you have to stand before that throne is his righteousness.
这不是荣耀吗？ Isn't that glorious?
这就是他在说的：他说：「仔细看，看看这福音的荣耀。」 And this is what he's saying: he's saying, Look closely to see the glory of this Gospel.
这里有归算。 There is imputation here.
其次，这里有代替。 Second, there is substitution here.
他代替我站在被定罪的位置上，为我的过犯受伤，为我的罪孽压伤。 In my place condemned he stood, wounded for my transgressions, bruised for my iniquities.
他代替我站在被定罪的位置上，用他的血印证了我的赦免。 In my place condemned he stood and sealed my pardon with his blood.
哈利路亚！ Hallelujah!
何等的救主！ What a Savior!
是的，现在请注意，他是我们的代表。 Yes, now note he is our representative.
耶稣是我们的代表。 Jesus is our representative.
这对你们中的一些人来说可能意义不大，但这是非常重要的一点。 This may not mean much to some of you, but it's a very important thing to see.
他是我们的代表；他在父面前代表我们。 He is our representative; he represents us before the Father.
但他不仅仅是一个代表。 But he's not just a representative.
如果你有纳税和代表权，你就是国会中的代表，而我们中 的一些人没有这种权利。我不是在抱怨，但这是事实。 You're a representative in Congress if you're privileged to have taxation and representation, which some of us aren't. I'm not complaining about it, but it's true.
他在那里代表你，但他不是你的代替者。 He represents you there; he doesn't substitute for you.
当你遇到麻烦时，他不会来代替你的位置。 He doesn't come along when you're in trouble and take your place.
他可能为你服务，但他不会作为代替者站在你的位置上。 He may serve for you, but he doesn't stand in your place as a substitute.
这位受苦的仆人作为代替者站在我们的位置上，以致发生了伟大的交换。 This suffering servant stands in our place as a substitute so that a great exchange takes place.
为了让我能站在他现在所站的位置上，他来站在我应当站的位置上，代替了我。 In order that I might stand where he now stands, he comes and stands where I ought to stand and takes my place.
你知道吗，有可能强盗巴拉巴的名字也是耶稣。 You know, it's just possible that Barabbas, the bandit, had the first name Jesus.
你们中的一些人从新约的文本传统中知道，当时人们被提供的选择是耶稣，神 的儿子，或耶稣巴拉巴，耶稣，父的儿子，或者耶稣，父的儿子，那个强盗。 Some of you know that from the textual traditions of the New Testament—that what the people were being offered was Jesus, the Son of God, or Jesus Barabbas, Jesus, the Son of the Father, or Jesus, the Son of the Father, the bandit.
亲爱的朋友们，巴拉巴在他余生中绝不会说：「你知道吗，耶稣来代表了我。」 My dear friends, Barabbas would never in the rest of his life have said, You know, but Jesus came and represented me.
他会说：「他来了，他代替了我。」 He would have said, He came and he took my place.
直到最近，除了我们共同的荣耀信仰之外，我和约翰尼·艾瑞克森·塔达 还有一件事是相同的，但她让我失望了——她看了《泰坦尼克号》电影。 I had, until recently, apart from our joint glorious faith, one thing in common with Johnny Erickson Tada, and she let me down—she watched the Titanic movie.
我从未看过《泰坦尼克号》电影，但我有一个朋友，一个 亲爱的朋友，他是格拉斯哥哈珀纪念浸信会教堂的牧师。 I've never seen the Titanic movie, but I have a friend, a dear friend, who was minister of a church in Glasgow called the Harper Memorial Baptist Church.
这座教会之所以有这个名字，是因为这是对约翰·哈 珀的纪念，他是他们的牧师，曾乘坐泰坦尼克号。 The reason the church has that name is because the memorial to John Harper was a memorial to their minister who sailed on the Titanic.
如果我没记错的话，他把自己在救生艇上的位置让给了一个不是基督徒的人。 If I remember rightly, he gave someone who was not a Christian his place on the lifeboat.
这不仅仅是代表，这是代替。 That's not merely representation; that's substitution.
这就是为什么在客西马尼园，他会如此痛苦。 That's why in the Garden of Gethsemane, he agonizes as he does.
第三，这是归算；这是代赎；第三，这是刑罚。 Thirdly, it's imputation; it's substitution; thirdly, it's penalty.
注意这里使用的语言。 Notice the language that's used here.
这是那些回顾过去的犹太人，他们已经信主，开始明白基督所做的事吗？ Is this the Jewish people looking back who have come to faith, beginning to understand what Christ has done?
我们都如羊走迷，各人偏行己路，耶和华使我们众人的罪孽都归在他身上。 All we like sheep have gone astray; we have turned everyone to his own way, and the Lord has laid on him the iniquity of us all.
伟大的苏格兰作家约翰·布朗认为，这里描绘的是羊走迷 了路，走迷的羊面临着被掠夺者残杀的可怕死亡危险。 John Brown, the great old Scottish writer, thought that the picture here was of the sheep going astray, and as they went astray, they were in danger of an awful death at the hands of marauders.
当然，牧人会来，他会把自己置于羊群之前。 And of course, the shepherd would come, and he would put himself before the sheep.
你知道牧人是好牧人的原因是因为他会为羊舍命。 The reason you know the shepherd is a good shepherd is because he'll lay down his life for the sheep.
你记得撒迦利亚的预言应验时，罪恶和污秽的泉源被打开，这似乎就是它的意义。 You remember how that seems to be the significance of the fulfillment of Zechariah's prophecy when the fountain is opened for sin and uncleanness.
那将如何发生呢？ How will that take place?
撒迦利亚问道，主给他的回答是：「我要击打牧人，羊就分散了。」 Zechariah asks, and the answer the Lord gives him is, I will smite the shepherd, and the sheep will be scattered.
牧人来了，他死在十字架上——一个暴力的死亡，一个为罪付出的刑罚。 The shepherd comes, and he dies on the cross—a violent death, a death that is a penalty for sin.
你知道弗农·海姆的伟大赞美诗吗？ Do you know Vernon Hyam's great hymn?
伟大的福音，荣耀的神，怜悯与神的愤怒之杖相遇。 Great is the Gospel of our glorious God, where mercy met the anger of God's rod.
刑罚已付，赦免已得，好让那些迷失的罪人最终被带到他面前。 A penalty was paid and pardon bought, that sinners lost at last might be brought to him.
哦，愿我心中的赞美归于你，因为基督已为我死，使我可以称他为 我的主，使我可以与天上的众人一同歌唱，宣告耶稣是爱的君王。 Oh, let the praises of my heart be thine, for Christ has died that I may call him mine, that I may sing with those who dwell above, proclaiming Jesus, King of love.
但这里还有第四件事。 But there is a fourth thing here.
是的，确实，通过我们的主耶稣基督，有归算、代赎和刑罚， 但在这幅挂毯的中心图景中还有别的东西，那就是神的手。 Yes, indeed, marvelously, through our Lord Jesus Christ, there is imputation and substitution and penalty, but there is something else in this central picture in the tapestry, and it is the hand of deity.
这是神的手。 It's the hand of deity.
注意第6节下半句：「耶和华使我们众人的罪孽都归在 他身上。」赛53:6。 Notice verse 6b: The Lord has laid on him the iniquity of us all.
朋友们，这就是十字架的核心——他在那里是因为耶和华喜悦压伤他，使他受苦。 This is the heart of the cross, my friends—that he was there because it pleased the Lord to bruise him; he has put him to grief.
你明白这就是为什么我们的主耶稣在客西马尼园里如此挣扎——不 仅仅是因为肉体的痛苦，那对他来说一定是极其可怕的，更因为他 在那里被呼召去做的事，是他那圣洁的人性一丝一毫都不愿意的。 You understand that this is why our Lord Jesus wrestled as he did in the Garden of Gethsemane—not simply because of the physical suffering, which must have been awful for him to contemplate, but because what he was being called to do there was something that not an ounce of his holy humanity could ever desire.
他被呼召将自己交给神的审判，以至于他作为神人， 在那33年的人生中第一次呼喊：「我被离弃了！」 He was being called so to give himself to the judgment of God that he would, for the very first time in that 33-year-old humanity as the God-man, cry out, I am forsaken.
为什么？ Why?
你看，他绝不会想要那样的事。 You see, he could never want that.
那真的是基督最后的试探，不是吗？ That was really the last temptation of Christ, wasn't it?
在客西马尼园里，是什么样的恶魔来嘲弄他，说这是他父神要他做的事？ What devilish fiends appeared in the Garden of Gethsemane to taunt him that this is what his heavenly Father wanted him to do?
这难道不是对神儿子的虐待吗？ Now, isn't that divine child abuse?
当你读以赛亚的预言时，你就不会这么想了。在这些受苦仆人的诗 歌中，耶稣被描绘为那位乐意听从父的声音，甘愿走向十字架和苦 难的人，他知道即使在他感受不到父的同在时，父也会扶持他。 Not when you read the prophecy of Isaiah and see how already in these suffering servant songs, Jesus has been portrayed as one who delights to listen to the voice of his Father and who goes willingly to the cross and to the suffering, knowing that his Father will sustain him even when he is unconscious of his Father's presence.
当我们记得大卫为他的儿子哭泣时：「哦，押沙龙，我的儿子，我的儿子押 沙龙，我的儿子」，我们就会明白，在神的本体中也会有一个呼喊响起，令 整个天堂寂静：「哦，耶稣，我的儿子，我的儿子耶稣，我的儿子。」 And not when we remember that if David cried over his son, O Absalom, my son, my son Absalom, my son, that in the very being of God there would be a cry that would go out that would silence all heaven: O Jesus, my son, my son Jesus, my son.
现在，如果你能的话，请记住这个想法。 Now hold that thought if you can.
如果你能忍受这个想法，请将这圣经的真理放在旁 边：耶稣说：「我父爱我，是因我为羊舍命。」 If you can bear to hold that thought, hold this Bible truth beside it: Jesus says, The reason my Father loves me is because I lay down my life for the sheep.
这不是很奇妙吗？ Isn't that something?
圣父的心因圣子愿意经历的可怕痛苦而破碎，同时在天上的父，他的心也因那 几乎矛盾的情感而充满：「哦，我的圣子，我的圣子，你竟如此顺服我！」 That his Father's heart burst with the awfulness of what his Son was willing to go through, at the same time the heavenly Father, as it were, had his heart bursting with that almost contradictory divine emotion that said, Oh my son, my son, that you should obey me like this!
你竟如此顺服我，这几乎让我崩溃。 It almost undoes me that you should be so obedient to me.
当我们看到自己的孩子因爱我们而做出奇妙的事情时 ，我们的心也会充满自豪，这就是那微弱的回声。 As we get frail echoes of it when we see our own children doing something marvelous because they love us, our hearts swell with pride.
在十字架上，不仅是神的爱与神的公义相遇，还有神对圣子的骄傲。 It's not just heaven's love and heaven's justice that meet on the cross; it's heaven's pride in the Son.
众天使仿佛从天上的阳台俯视着圣子所做的事，仿佛偷偷瞥了一 眼圣父，若他们敢的话，心里想着：「当他看到他的圣子如此完 美地顺服，甚至顺服到死在十字架上时，他在经历什么？」 The angels, as it were, peering over the balconies of heaven in amazement at what the Son is doing, casting, as it were, a side glance, if they dare, to the Father to say, What is he going through as he watches his Son so perfectly obedient even to the death of the cross?
你不觉得在那时在天上的父也能唱：「我爱你，我的 耶稣；若我曾爱你，我的耶稣，现在正是时候」吗？ Don't you think the heavenly Father on that occasion was able to sing, My Jesus, I love thee; if ever I loved thee, my Jesus, 'tis now.
「你是我的」？ Thou art mine?
好了，第7到9节说到仆人的得胜是出乎意料的，仆人的 卑微被描述，仆人的受苦被解释，仆人的顺服被强调。 Well, verses 7 through 9 say the servant's triumph is unexpected, the servant's humiliation is described, the servant's suffering is explained, and the servant's obedience is underlined.
你注意到了吗？ You notice that?
他被欺压，在受苦的时候却不开口。他被欺压，却自己卑微，不开口。 He was oppressed and afflicted, yet he opened not his mouth.
「不要说话」，圣父说：「承受这一切。」 Don't say anything; his Father had said, Take it all.
他像羊羔被牵到宰杀之地，又像羊在剪毛的人手下无声，他也是这样不开口。 And like a lamb that's led to the slaughter, like a sheep that before its shearers is silent, so he opened not his mouth.
这不是我们在路加福音中特别发现的奇妙之事吗？ Isn't it one of the marvelous things that we find, I think particularly in Luke's Gospel?
在路加福音第23章中，那些最直接参与钉死我们亲爱的主 耶稣的人有七次宣告他完全无罪，所受的指控全是冤枉的。 In Luke 23, there are seven occasions when those individuals most intimately involved in the crucifixion of our dear Lord Jesus declare seven times that he is absolutely innocent of any of these crimes with which he is being charged.
你知道这些罪名是什么吗？ And you know what these crimes were?
亵渎的罪——他自称与神同等，叛国的罪——他宣称自己是王。 The crime of blasphemy—that he made himself equal to God; the crime of treason—that he proclaimed himself to be a king.
这些正是你我在神的审判台前最有罪的罪名：亵渎——我们以千百种方式 把自己当作世界的中心，叛国——我们说「我们不要你来统治我们」。 The very crimes of which you and I are most guilty before the judgment seat of God: blasphemy, that we've made ourselves in a thousand ways the center of the world; and treason, that we have said we will not have you to rule over us.
他在沉默中代替了我们的位置。 And in silence, he takes our place.
他在顺服中承担了我们的审判。 In obedience, he bears our judgment.
他顺服至死，甚至死在十字架上。 He became obedient to death, even death on a cross.
我注意到你们对此非常熟悉。 I notice you're very good at this.
接下来的词是什么？ What's the next word?
所以！ Therefore!
一定会有一个「所以」，那就是第10到12节，不是吗？ There has got to be a therefore, and that's in verses 10 through 12, isn't it?
仆人应得的卑微带来了他荣耀的高举。 The servant's rightful humiliation leads to his glorious exaltation.
他应当受卑微，因为他代替了我们的位置，他被错误地处死，因为他对这些罪名无辜。 He is rightfully humiliated because he takes our place; he is wrongly executed because he is innocent of any of these crimes.
因此，神将他升为至高，又赐给他那超乎万名之上的名。 And therefore, God has highly exalted him and given him the name that's above every name.
我们看到了这一切：哦，耶和华喜悦压伤他，使他受苦，但他带来了称义。 And we see it all: oh, it was the will of the Lord to crush him and put him to grief, but he brings justification.
他要与多人同分掳物，与强盛的均分战利品，因为他将 命倾倒，以至于死，他担当多人的罪，又为罪犯代求。 He divides his portion with the many, divides the spoil with the strong, because he pours out his soul to death; he bears the sin of many, and he makes intercession for the transgressors.
这是耶稣被高举的奇妙图景——被高度高举，荣耀、 掌权，在他被高举到父的右边时，倾倒他的圣灵。 It's this marvelous picture of Jesus being highly exalted—highly exalted, glorious, reigning, pouring out his Holy Spirit as he is exalted at the right hand of the Father.
他去到他的父那里；他去到那位对他说：「我儿，你若这 样做，你可以求我，我就将列国赐你为基业」的父那里。 He goes to his Father; he goes to his Father who has said to him, My Son, if you'll do this, then you may ask of me, and I will give you the nations for your inheritance.
在那里：乍得、法国、黎巴嫩、泰国、伯利兹、厄瓜多尔、玻利 维亚、苏丹、洛斯洪都拉斯——所有这些国家都是基督的产业。 There they are: Chad, France, Lebanon, Thailand, Belize, Ecuador, Bolivia, Sudan, Los Honduras—all the way along the nations for Christ's inheritance.
当他带着荣耀而来，带着那伟大的天使队伍，靠近 神的宝座时，天使们呼喊：「这荣耀的王是谁？」 And as he comes in glory, and that great angel train, as he has come near to the throne of God, the angels have cried out, Who is this King of glory?
那些陪伴他的天使回应说：「他是主，荣耀的王！」 And those angels accompanying him have responded to them, It is the Lord, the King of glory!
「打开城门，让他进来！」 Open the gates and let him in!
当他走向天父的宝座时，父对他说：「你的愿望是什么？」 And as he goes to the throne of his heavenly Father, his Father says, What is your wish?
圣子说：「亲爱的父啊，你曾应许说：『你求我，我就将列 国赐你为基业』，他们需要我们差遣圣灵来成就这一切。」 And the Son says, Dear Father, you said you promised, 'Ask of me, and you would give me the nations for my inheritance,' and they need us to send the Holy Spirit in order to accomplish that.
「我现在可以差遣圣灵吗？」 May I now send the Holy Spirit?
于是有了五旬节，有了彼得的讲道，有了司提反的殉道，有了扫罗的悔改，最终，有了你。 And there is Pentecost, and there is the preaching of Peter, and there is the martyrdom of Stephen, there is the conversion of Saul, and eventually, there is you.
我们今天早上大多数人坐在这里的原因是因为这些话已经荣耀地成就了。 The reason most of us are in this room this morning is because these words have come gloriously true.
有两件事要说：第一，有一天有一个来自非洲的人。 Two things to say: number one, there was a man from Africa one day.
他正在回家的路上，他正在读这段经文。 He was traveling home; he was actually reading this very passage.
一个基督徒在沙漠中遇见了他。 A Christian found him in the middle of the desert.
他正在大声朗读。 He was reading out loud.
那是在古代，他正在大声朗读这段经文。 It was in antiquity; he was reading this passage out loud.
那位基督徒对他说：「你明白你所读的吗？」 And the man who was a Christian said to him, Do you understand what you're reading?
他说：「若没有人指教我，我怎能明白呢？」 And he said, How can I possibly understand this unless somebody explains it to me?
你知道这个故事：那人是腓利，而那位手持赛53章的人是 一个来自埃塞俄比亚的财务官员，或许是来自苏丹的高官。 And you know the story: the man was Philip, and the man who had Isaiah 53 was a treasurer, a high official from Ethiopia, perhaps from Sudan.
腓利向他传讲了耶稣的福音，那人就信了主。 And Philip told him the good news about Jesus, and the man came to faith.
这就是今天早上的全部内容。 That's all this has been this morning.
这是关于耶稣的好消息。 This is the good news about Jesus.
你是否信靠他来赦免你的罪，洁净你的良心，并在他面前俯伏，承认他是你生命的主呢？ Are you trusting him for the forgiveness of your sins, the cleansing of your conscience, bowing before him to be the Lord of your life?
如果你在这次会议上做了这个决定，那将是多么伟大的事啊。 What a great thing it would be if at this conference you did that.
我还有一个问题要问那些已经信主的你们。 And I have another question for those of you who are already believers.
我可以用伟大的内地会创始人戴德生的话来说：「如果耶稣基 督是神，并且为我而死，还有什么事是我为他做太大的呢？」 I can put it like this, in the words of Hudson Taylor, the founder of the great China Inland Mission: If Jesus Christ be God and died for me, is there anything too great for me to do for him?
我们在天上的父，我们在伟大的救主和君王面前恭敬地俯伏。 Our Heavenly Father, we bow in reverence before our great Savior and King.
感谢你在福音中赐给我们的应许，我们这些在他卑微时见过他的 人，甚至在我们自己的时代，有一天将见到他在荣耀中的高举。 Thank you that you have given us this promise in the Gospel, that we who have seen him in his humiliation, even in our own day, will one day see him in his exalted glory.
我们祈求，直到那日来临，我们都能全心全意地信靠他、爱他、服侍他。 And we pray that until that day dawns, we may trust him, love him, and serve him with all our being.
我们带着对罪的赦免和救恩的确据，奉他伟大的名祈求。 We ask this with the forgiveness of all of our sins and the assurance of our salvation in his great name.
阿们。 Amen.