2010夏季训练
总题：以赛亚书结晶读经
总题：以赛亚书结晶读经
第五篇 基督成为肉体的兆头以及基督是奇妙者的揭示
Message Five The Sign of Christ's Incarnation and the Unveiling of Christ as the Wonderful One
读经：赛七11~14，八8，九6~7，六三16，六四8
Scripture Reading: Isa. 7:11-14; 8:8; 9:6-7; 63:16; 64:8
壹 关于神的经纶，旧约历史书及其新约应验之间的内在连接，乃在于以赛亚七章十四节和九章六节;这两节经文指明神要穿上人性，借此将神性与人性调和─约一14，路一35，太一18，20。
I. Regarding God's economy, the intrinsic connection between the books of history in the Old Testament and their fulfillment in the New Testament is in Isaiah 7:14 and 9:6; these verses indicate that God would put humanity upon Himself, thereby mingling divinity with humanity—John 1:14; Luke 1:35; Matt. 1:18, 20.
贰 在以赛亚七章十四节，我们有基督成为肉体的兆头：
II. In Isaiah 7:14 we have the sign of Christ's incarnation:
一 耶和华要犹大王亚哈斯求一个兆头（10~25）;这兆头与童女所生之基督的引进有关。─引用经文
A. Jehovah wanted Ahaz, king of Judah, to ask for a sign (vv. 10-25); this sign is related to the ushering in of Christ, who was born of a virgin.
二 以赛亚预言，以色列的神要成为人的婴孩，由童女而生，祂的名要称为以马内利─14节：
B. Isaiah prophesied that the very God of Israel would become a human child born of a virgin and that His name would be called Immanuel—v. 14:
1 童女怀孕生子的兆头，涵括整本圣经，从创世记十一章到启示录二十二章。
1. The sign of a virgin conceiving and bearing a son covers the entire Bible from Genesis 11 through Revelation 22.
2 这兆头当时的应验就是以赛亚的妻子生了一个儿子;而终极的应验乃是神成为肉体，借此耶稣基督从童女马利亚生为兼有神性与人性双重性情的婴孩，带进以马内利，就是神与我们同在─赛八3，太一23，路一35。
2. The actual fulf illment of this sign was the birth of a son by Isaiah's wife; the ultimate fulf illment was the incarnation, in which Jesus Christ was born of the virgin Mary as a child of a dual nature, the divine nature and the human nature, issuing in Immanuel, "God with us"—Isa. 8:3; Matt. 1:23; Luke 1:35.
三 以马内利的地（赛八8），就是犹大地，圣地，乃是以马内利（神与我们同在）的领土;被亚述军队入侵的这地，乃是基督将要承受的地，祂要在其上以祂的两班选民─蒙拣选的犹太人作属地的子民和蒙拣选的信徒作属天的子民─来建立祂的千年国。
C. The land of Immanuel (Isa. 8:8) is the land of Judah, the Holy Land, as the territory of Immanuel, God with us; this land, which was invaded by the army of Assyria, is the land that Christ will inherit to build up His millennial kingdom with His two elect peoples, the chosen Jews as His earthly people and the chosen believers as His heavenly people.
四 我们需要就着撒但使用巴比伦来反对神和神的经纶这一面，来看童女怀孕生子，就是基督成为肉体的兆头─十三1，19，十四4，11~ 15，二一9，四七1，四八20：
D. We should consider the sign of a virgin conceiving and bearing a son—the sign of Christ's incarnation—in relation to Satan's use of Babylon to oppose God and God's economy— 13:1, 19; 14:4, 11-15; 21:9; 47:1; 48:20:
1 在圣经里，撒但工作的结果乃是巴比伦;他反对神是开始于巴比伦，也要结束于巴比伦─创十一1~9，启十七~十八。
1. In the Bible the result of Satan's work is Babylon; his opposition to God began with Babylon and will end with Babylon—Gen. 11:1-9; Rev. 17—18.
2 巴比伦在得罪神上是最坏的国，巴比伦王与撒但是一（赛十四4，11~15）;所以，巴比伦是神的头号仇敌，是人类政权的开始和结束，要被神彻底审判、定罪并惩罚─二一9，耶五一8~9，启十四8，十八2。
2. Babylon was the worst nation in offending God, and its king was one with Satan (Isa. 14:4, 11-15); therefore, Babylon is God's number one enemy, being both the beginning and the conclusion of human government, and it will be thoroughly judged, condemned, and punished by God— 21:9; Jer. 51:8-9; Rev. 14:8; 18:2.
3 甚至巴比伦的了结，也包含在童女生子称为以马内利这个兆头里─赛七14，八8。
3. Even the termination of Babylon is included in the sign of a virgin bearing a son called Immanuel—Isa. 7:14; 8:8.
五 以赛亚七章十四节关于以马内利的预言，其应验可见于马太一章二十至二十三节：─引用经文
E. The prophecy in Isaiah 7:14 concerning Immanuel can be seen in fulf illment in Matthew 1:20-23:
1 由童女所生的婴孩，乃是以马内利，就是神与人同在：
1. The child born of a human virgin is Emmanuel, God with man:
a 神借着圣灵，生在童女马利亚里面─20节。
a. God was begotten in the virgin Mary of the Holy Spirit—v. 20.
b 从马利亚所生的婴孩是“神而人婴孩”，就是一个既神圣又属人的婴孩。
b. The child born of Mary was a "God-man child"—a divinehuman child.
2 神亲自来成为神而人者，神人，就是耶稣─耶和华救主─21节。
2. God Himself came to be both God and man, the God-man, to be Jesus—Jehovah the Savior—v. 21.
3 耶稣这名是神所起的，以马内利是人所称的─23节：
3. Jesus was the name given by God, whereas Emmanuel was the name by which man called Him—v. 23:
a 祂为那些经历祂是以马内利─神与我们同在─的人所呼求。
a. He was called by those who experienced Him Emmanuel— God with us.
b 我们越经历主耶稣，就越认识祂是以马内利。
b. The more we experience the Lord Jesus, the more we will know that He is Emmanuel.
六 实际的以马内利，就是三一神的同在，乃是实际的灵─约一14，十四16~20，林前十五45下：
F. The practical Immanuel, the presence of the Triune God, is the Spirit of reality—John 1:14; 14:16-20; 1 Cor. 15:45b:
1 祂在我们的聚集中与我们同在，并天天与我们同在─太十八20，二八20。
1. He is with us in our gatherings and all our days—Matt. 18:20; 28:20.
2 祂在我们的灵里与我们同在，今天我们的灵就是以马内利的地─提后四22，赛八6~8。
2. He is with us in our spirit, which today is the land of Immanuel—2 Tim. 4:22; Isa. 8:6-8.
七 以马内利是包罗万有的─腓一19：
G. Immanuel is all-inclusive—Phil. 1:19:
1 祂先是我们的救主（路二11），然后是我们的救赎主（约一29，罗三24）、赐我们生命者（林前十五45下），再后是包罗万有、内住的灵（约十四16~20，罗八9~11）。─引用经文
1. He is f irst our Savior (Luke 2:11), then our Redeemer (John 1:29; Rom. 3:24), then our Life-giver (1 Cor. 15:45b), and then the all-inclusive, indwelling Spirit (John 14:16-20; Rom. 8:9-11).
2 实际上，全本新约的内容就是以马内利（太一23，十八20，二八20，启二一3），并且所有在基督里的信徒，作为基督的众肢体，乃是团体的基督（林前十二12，西三10~11）这伟大以马内利的一部分。─引用经文
2. Actually, the content of the entire New Testament is an Immanuel (Matt. 1:23; 18:20; 28:20; Rev. 21:3), and all the believers in Christ, as the members of Christ, are a part of this great Immanuel, the corporate Christ (1 Cor. 12:12; Col. 3:10-11).
3 以马内利的兆头要终极完成于新耶路撒冷，那将是以马内利的集大成，神与我们同在的总和─启二一2~3，10。
3. The sign of Immanuel consummates in the New Jerusalem, which will be the aggregate of Immanuel, the totality of God being with us—Rev. 21:2-3, 10.
叁 在以赛亚九章六至七节，我们有基督为奇妙者的揭示：─引用经文
III. In Isaiah 9:6-7 we have the unveiling of Christ as the wonderful One:
一 这里提到基督是一婴孩为我们而生，是一子赐给我们─6节：
A. Christ is mentioned as a child born to us and as a Son given to us—v. 6:
1 “为我们”一辞指明，这不是道理，乃是经历。
1. The words to us indicate that this is not a doctrine but an experience.
2 “为我们”与“给我们”，原文系重复同样的辞;这着重的指明，凡本节所启示的，都是以极为个人、主观并经历的方式“为我们”、“给我们”的。
2. The repetition of to us indicates a strong emphasis, showing that whatever is revealed in this verse is to us in a very personal, subjective, and experiential way.
3 基督作为婴孩、子、奇妙的策士、全能的神、永远的父、和平的君，都是为着我们的经历─6节。
3. Christ as the child, the Son, the Wonderful Counselor, the Mighty God, the Eternal Father, and the Prince of Peace is for our experience—v. 6.
二 为我们而生的婴孩，是属人的，也是神圣的，而赐给我们的子乃是神圣的：
B. The child born to us is both human and divine, and the Son given to us is divine:
1 神圣的子赐给我们，乃是借着神圣且属人之婴孩的出生─约三16：
1. The divine Son was given through the birth of the divinehuman child—John 3:16:
a 以赛亚九章六节的“婴孩”，含示神，含示人，含示神成为人，并含示神与人调和为一。─引用经文
a. The word child in Isaiah 9:6 implies God, implies man, implies God becoming a man, and implies God and man mingled together as one.
b 这个兼有神圣性情与属人性情，由童女所生的婴孩，也是永远的父所赐在神圣性情里的子。
b. This child of both the divine and human natures born of a human virgin is also the Son given in the divine nature by the Eternal Father.
c 在六节里那个出生的婴孩，就是在七章十四节里由童女所生，称为以马内利的那一位。─引用经文
c. The child born in verse 6 is the One born of a virgin and called Immanuel in 7:14.
2 永远的父赐给我们一个礼物，那礼物就是祂的儿子，成了神而人者─约三16，四10，罗六23，约壹五11~12。
2. The Eternal Father gave us a gift, and that gift was His Son, who became the God-man—John 3:16; 4:10; Rom. 6:23; 1 John 5:11-12.
三 “全能的神”是婴孩的名，“永远的父”─在神格里的父─是子的名─赛六三16，六四8，约五43，十30，十四10，26。
C. Mighty God is the name of the child, and Eternal Father—the Father in the Godhead—is the name of the Son—Isa. 63:16; 64:8; John 5:43; 10:30; 14:10, 26.
四 以赛亚九章六节清楚的启示，婴孩就是全能的神，子就是永远的父：─引用经文
D. Isaiah 9:6 reveals clearly that the child is the Mighty God and that the Son is the Eternal Father:
1 以赛亚九章六节的子有两个主要的含意：
1. The Son in Isaiah 9:6 bears two main denotations:
a 一个含意是说，这子是童女的儿子，由童女而生;另一个含意是说，这子也是至高者的儿子─七14，太一23，路一32。
a. One denotation is that He is the son of a human virgin who was born of her; the other denotation is that He is also the Son of the Most High—7:14; Matt. 1:23; Luke 1:32.
b 子是马利亚的儿子，带着人的性情而生;子也是至高者的儿子，借着马利亚之子的出生，带着神圣的性情赐给我们─31~33节。
b. The Son as the son of Mary with the human nature was born, and the Son as the Son of the Most High with the divine nature was given through the birth of the son of Mary—vv. 31-33.
c 这位奇妙的子是由属人的源头而生，也是由神圣的源头所赐;祂是属人的，也是神圣的─约三16，加四4。
c. This wonderful Son was born of the human source and given from the divine source; He is both human and divine—John 3:16; Gal. 4:4.
2 按照以赛亚九章六节，赐给我们的子称为永远的父，就是那自有永有者：
2. According to Isaiah 9:6, the Son given to us is called the Eternal Father, the Father of eternity, the One who is self-existing and ever-existing:
a 神格里的父就是永远的父;按照六节，子也是永远的父。
a. The Father in the Godhead is the Father of eternity, and according to verse 6 the Son is also the Father of eternity, the Eternal Father.
b 只有一位永远的父，就是自有永有的父。
b. There is only one Eternal Father, the Father who is self-existing and ever-existing.
3 以赛亚九章六节是由约翰十四章七至十一节所证实并加强：─引用经文
3. Isaiah 9:6 is conf irmed and strengthened by John 14:7-11:
a 主在九节说，“人看见了我，就是看见了父。”
a. In verse 9 the Lord said, "He who has seen Me has seen the Father."
b 父与子原是一;承认子的，连父也有了─十30，约壹二23。
b. The Father and the Son are one; thus, if we confess the Son, we have the Father also—10:30; 1 John 2:23.
4 申言者以赛亚用六十三章十六节和六十四章八节，进一步发展他在九章六节申言所说，基督是永远的父：─引用经文
4. The prophet Isaiah uses 63:16 and 64:8 as a further development of what he prophesied concerning Christ as the Eternal Father in 9:6:
a 在六十四章八节，他是说到永远的父是我们的创造主;在六十三章十六节，他说到永远的父是我们的救赎主。
a. In 64:8 he says that the Eternal Father is our Creator, and in 63:16, that the Eternal Father is our Redeemer.
b 永远的父是我们的创造主和救赎主，证实并加强对于救赎主基督就是永远的父（神格中的圣父）这种领会。
b. The Eternal Father being both our Creator and our Redeemer confirms and strengthens the understanding that the Redeemer, Christ, is the Eternal Father, the holy Father in the Godhead.
c 从以赛亚全书的启示，我们可以断定，九章六节所说“永远的父”是指耶和华，也是指耶稣;因此，虽然祂是子，祂的名却称为“永远的父”。
c. From the revelation in the entire book of Isaiah, we can conclude that Eternal Father in 9:6 refers to both Jehovah and Jesus; hence, although He is the Son, His name is called Eternal Father.
五 政权担在基督的肩头上，这意思是：神圣的行政乃是担在这位出生的婴孩，这位所赐之子的肩头上─6节。
E. For the government to be upon Christ's shoulder means that the divine administration is upon the shoulder of this child who is born and this Son who is given—v. 6.
六 基督是奇妙的策士;我们的策士乃是全能的神，祂给我们策略，又是能力和力量，以完成这策略─6节。
F. Christ is the Wonderful Counselor; our Counselor is the Mighty God, who gives us counsel and is the power and strength to carry out this counsel—v. 6.
七 “和平的君”这名称是与行政有关─6~7节：
G. The title Prince of Peace is related to government—vv. 6-7:
1 当我们有了基督作和平的君，我们就有了祂的管理、祂的行政，并享受祂的和平;这和平是来自基督内里的管治─弗二14~15，四3，西三15。
1. When we have Christ as the Prince of Peace, we have His ruling, His government, and we enjoy His peace, which comes from His inner ruling—Eph. 2:14-15; 4:3; Col. 3:15.
2 担在祂肩头上的政权与祂的平安，必加增无穷─赛九7。
2. The government, which is upon His shoulder, will be increased with His peace without end—Isa. 9:7.
3 祂必在大卫的宝座上，治理祂的国，以公平公义使国坚定稳固，首先在千年国，然后在新天新地，直到永远─路一31~33。
3. He will be upon the throne of David to rule over His kingdom and to establish His kingdom in justice and righteousness, f irst in the millennial kingdom and then in the new heaven and new earth unto eternity—Luke 1:31-33.
肆 在以赛亚七章十四节和九章六至七节，我们有神圣启示的高峰：─引用经文
IV. In Isaiah 7:14 and 9:6-7 we have the high peak of the divine revelation:
一 神成为人，目的是要借着成为肉体、人性生活、钉十字架、复活并升天的过程，使人在生命和性情上成为神，但无分于神格，而完成祂的经纶─约一1，14，29，三14，七39，十二24，二十17，22。
A. God became man for the purpose of accomplishing His economy by making man God in life and in nature but not in the Godhead through the processes of incarnation, human living, crucif ixion, resurrection, and ascension—John 1:1, 14, 29; 3:14; 7:39; 12:24; 20:17, 22.
二 神成为人，将人赎回归祂自己，使祂所救赎的人在生命和性情上成为神，但无分于神格，使祂得着一个宇宙的、团体的彰显，直到永远─罗八3，三24，一3~4，八9~11，29，十二4~5，启一5~6，五6，10，二一2，10。
B. God became man to redeem man back to Himself and to make His redeemed people God in life and in nature but not in the Godhead so that He might have for eternity a universal, corporate expression of Himself—Rom. 8:3; 3:24; 1:3-4; 8:9-11, 29; 12:4-5; Rev. 1:5-6; 5:6, 10; 21:2, 10.