69. Invitation to a Conference

Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18
THE sinful condition of men is terrible in the extreme. This is set forth vividly in previous verses of the chapter. They are altogether alienated from their God.
God himself interposes to produce a change. The proposal of peace is always from his side.
He urges that a conference be held at once, "Come, and let us reason together."
That conference is to be held at once: "Come now," for the danger is too great to admit of a moment's delay. God is urgent; let us not procrastinate.
In our text we have:

I. AN INVITATION TO A CONFERENCE.

Sinful men do not care to think, consider, and look matters in the face; yet to this distasteful duty they are urged.
If they reason, they rather reason against God than together with him; but here the proposal is not to discuss, but to treat with a view to reconciliation.
This also ungodly hearts decline.
1. They prefer to attend to ceremonial observances. Outward performances are easier, and do not require thought.
2. Yet the matter is one which demands most serious discussion, and deserves it; for God, the soul, heaven, and hell are involved in it. Never was wise counsel more desirable.
3. No good can come of neglecting to consider it. It is one of those matters which will never drift the right way of itself.
4. It is most gracious on the Lord's part to suggest a conference. Kings do not often invite criminals to reason with them.
5. The invitation is a pledge that he desires peace, is willing to forgive, and anxious to set us right.
6. The appointment of the immediate present as the time for the reasoning together is a proof of generous wisdom. "Just as thou art," come to God in Christ, just as he is. Love invites thee in all thy sin and misery.

II. A SPECIMEN OF THE REASONING ON GOD'S PART.

l. The one main ground of difference is honestly mentioned, "though your sins be as scarlet." God calls the most glaring sinners to come to him, knowing them to be such.
2. This ground of difference God himself will remove, "they shall be as white as snow." He will forgive, and so end the quarrel.
3. He will remove the offense perfectly, "as snow — as wool."

• He will remove for ever the guilt of sin.
• He will discharge the penalty of sin.
• He will destroy the dominion of sin.
• He will prevent the return of sin.

4. He explains by his own Word how this is done.

• Free forgiveness obliterating guilt.
• Full atonement averting punishment.
• Regeneration by the Spirit breaking the power of sin.
• Constant sanctification forbidding its return.

See, then, the way of your return to God made easy.
Consider it carefully, and talk with God about it at once.

III. THIS SPECIMEN REASONING IS AN ABSTRACT OF THE WHOLE ARGUMENT.

Each special objection is anticipated.
1. The singular greatness of your sins, "red like crimson." This is met by a great atonement, which cleanses from all sin.
2. The long continuance of your sins. Cloth dyed scarlet has lain long in the dye vat. The blood of Jesus cleanses at once.
3. The light against which your sins were committed. This puts a glaring color upon them. But "all manner of sin and blasphemy shall be forgiven unto men."
4. The grieving of the Holy Spirit. Even this is removed by Jesus.
5. The failure of your attempts to whiten your soul. Crimson and scarlet cannot be removed by the art of man; but the Lord saith, "I have blotted out thy sins."
6.The despair which your sins create: they are so glaring that they are ever before you, yet they shall be washed out by the blood of the Lamb of God, which taketh away the sin of the world.

Come now. Your minister pleads with you on God's behalf.
Can it be right to slight God's invitation?
What harm can come of a conference with him?
Must it not be right to be reconciled with your Maker?
What if this day should see you made "white as snow"?

Enforcements

A husband and wife had parted, and had been for years separated. He on several occasions entreated her to meet him, and talk over their differences with a view to reconciliation. She steadily declined an interview, and would not enter upon the subject of their alienation. Are you surprised when we add that the fault from the beginning lay with her? You cannot doubt that the sin of their continued division was her's alone. The parable is easy to be interpreted.

Certain scarlet cloth is first dyed in the grain, and then dyed in the piece; it is thus double-dyed. And so are we with regard to the guilt of sin; we are dou-ble-dyed, for we are all sinners by birth, and sinners by practice. Our sins are like scarlet, yet by faith in Christ they shall be as white as snow: by an interest in Christ's atonement, though our offences be red like crimson, they shall be as wool; that is they shall be as white as the undyed wool. — "Friendly Greetings"

When a dye enters into the very substance of the stuff, how can it be removed? Our own laundresses, by continually removing common stains, at length destroy the fabric of our linen; but what is to be done where art, and labor, and time have mingled the color and the cloth into one? With man this may be impossible, but not with God. When a man has taken up sin into him, till it is as much himself as his black skin is part and parcel of the Ethiopian, yet the Lord can put the sin away as thoroughly as if the Negro became a fair Caucasian. He takes the spots out of human tigers, and leaves not one of them.

Consider how the Tyrian scarlet was dyed; not superficially dipped, but thoroughly drenched in the liquor that colored it, as thy soul in custom of sinning. Then was it taken out for a time and dried, put in again, soaked and sodden the second time in ,the vat; called therefore twice-dyed; as thou complainest thou hast been by relapsing into the same sin. Yea, the color so incorporated into the cloth, not drawn over, but diving into the very heart of the wool, that, rub a scarlet rag. On what is white, and it will bestow a reddish tincture upon it; as, perchance, thy sinful practice and precedent have also infected those which) were formerly good, by thy badness. Yet such scarlet sins, so solemnly and substantially colored, are easily washed white in the blood of our Savior. — Thomas Fuller
Charles Hadden Spurgeon

69．邀請赴一場會談

「耶和華說：你們來吧，我們彼此辯論；你們的罪雖像硃紅，必變成雪白；雖紅如丹顏，必白如羊毛。」
——以賽亞書 1:18 (18耶和華說：你們來，我們彼此辯論。你們的罪雖像硃紅，必變成雪白；雖紅如丹顏，必白如羊毛。)
人的罪惡光景，實在可怕至極。本章前面的經文已生動地描繪了這一點：人完全與他的神隔絕。
然而，是神自己介入，促成改變；和平的提議，總是出於祂那一方。
祂催促立刻舉行一次會談：「你們來吧，我們彼此辯論。」
這會談必須立刻進行——「來吧」，因為危險太大，不能再拖延片刻。神是迫切的；讓我們不要再延宕。
在這段經文中，我們看見：

一、一次赴會的邀請

有罪的人不喜歡思想、考慮、正視現實；然而，神卻催促他們去面對這一項令人生厭卻必要的責任。
即便他們思考，也多半是與神爭辯，而不是與神一同推理；但此處的提議，並非爭論，而是為了和好而進行的商談。
然而，這正是敬虔之心所抗拒的事。

1. 他們寧可專注於宗教儀式。外在的敬虔行為比較容易，不需要動腦筋。
2. 然而，這件事極其重大，理當嚴肅對待。因為其中牽涉到神、靈魂、天堂與地獄；從未有任何議題比這更需要智慧的商議。
3. 忽略這事絕不會帶來任何好結果。這不是那種放著不管就會自動好轉的問題。
4. 主主動提出會談，實在滿有恩典。君王極少邀請罪犯與他辯論。
5. 這邀請本身就是祂渴望和平、願意赦免、迫切要使我們歸正的明證。
6. 指定「現在」為會談時間，顯出祂慷慨而智慧的愛。「照你本相而來」——就照你現在的光景，藉著基督來到神面前。愛在你一切的罪惡與痛苦中，仍然邀請你。

二、神一方所提出的推理範例

1. 雙方爭端的核心被坦誠指出：「你們的罪雖像硃紅。」神呼召最顯而易見的罪人來到祂面前，並且完全知道他們是怎樣的人。
2. 這爭端將由神親自除去：「必變成雪白。」祂要赦免，從而結束這場敵對。
3. 這除去是完全而徹底的：
   「如雪——如羊毛。」

• 祂要永遠除去罪的罪咎；
• 祂要承擔並解除罪的刑罰；
• 祂要摧毀罪的權勢；
• 祂要防止罪的再度回返。

4. 祂也藉自己的話語解釋這一切如何成就：

• 白白的赦免，塗抹罪咎；
• 完全的贖罪，免去刑罰；
• 聖靈的重生，打破罪的權勢；
• 持續的成聖，使罪不得再來。

看哪，歸回神的道路是何等簡易！
仔細思想，立刻與神談論此事。

三、這推理範例乃是整個論證的摘要

每一個特別的反對理由，都已被預先回應。

1. 你的罪極其深重，「紅如丹顏」。有一個偉大的贖罪，能潔淨一切的罪。
2. 你的罪延續已久。硃紅的布料在染缸中浸泡良久；但耶穌的血，立刻潔淨。
3. 你的罪是在明光之下所犯的。這使罪更顯刺眼；然而，「人一切的罪和褻瀆，總要得赦免。」
4. 你曾使聖靈憂傷。即便如此，在耶穌裡也能得著除去。
5. 你曾嘗試自我潔淨，卻完全失敗。硃紅與丹顏不是人力能洗去的；但主說：「我已塗抹了你的過犯。」
6. 你的罪使你陷入絕望。它們如此顯眼，常在你眼前；然而，神的羔羊之血，能除去世人的罪。

來吧，現在就來。
你的傳道人正代表神向你懇求。
輕忽神的邀請，豈是正當的事嗎？
與祂會談，能有什麼害處？
與造你的主和好，難道不是理所當然嗎？
若就在今日，你成為「雪白」的呢？

勸勉與比喻

一對夫妻分離，多年不相往來。丈夫多次懇求妻子與他會面，談論彼此的歧見，以求和好；但妻子始終拒絕，不肯談及他們分裂的問題。當我們告訴你：從一開始，錯就在她身上時，你會感到驚訝嗎？你毫不懷疑，他們持續分裂的罪責，完全在她。這個比喻，不難理解其含義。

有一種硃紅色的布，先在原料階段染色，再在成品階段染色，因此被稱為「雙重染色」。我們在罪的罪咎上也是如此：我們生來是罪人，行為上也是罪人，因而是「雙重染色」。然而，我們的罪雖像硃紅，藉著信靠基督，仍可變成雪白；藉著在基督贖罪中的分，我們的過犯雖紅如丹顏，仍可白如未染的羊毛。
——《友善的問候》

當染料滲入布料的本質，還能被洗去嗎？我們的洗衣婦若不斷去除普通污漬，最終會毀壞布料；那麼，當藝術、勞力與時間已使顏色與布料融為一體，又該如何？在人這是不能的；在神卻不然。即便一個人將罪吸納至自身，使之成為他的一部分，如同黑人的膚色一般，主仍能將罪完全除去，彷彿黑人變成白人。祂能除去人裡面「老虎的斑點」，而不留下一個。

推羅的硃紅染法並非表面浸染，而是徹底浸泡；正如你的靈魂沉溺於犯罪的習慣中。布料被取出晾乾，又再度浸入染缸，因此被稱為「再染」；正如你因反覆犯罪而自覺被「染了兩次」。顏色如此深入纖維，不只是覆蓋，而是滲透進羊毛的核心；以致一塊硃紅布，擦過白布，也會留下紅痕——正如你的罪行，也可能感染了原本良善之人。然而，如此深重、如此牢固的罪，仍能在救主的寶血中，輕易洗淨。
——湯瑪斯．富勒（Thomas Fuller）
查爾斯．海登．司布真（Charles Haddon Spurgeon）

70. Walking in the light

O house of Jacob, come ye and let us walk in the light of the Lord! Isaiah 2:5
OH that the literal "house of Jacob" would walk in the light of Jehovah by acknowledging Jesus, who is the Dayspring from on high! Alas, they refuse the light, for the veil is upon their hearts!
Let us pray for the ingathering of the tribes of Israel. Surely "it shall come to pass in the last days" (verse 2).
We will treat at this time of the spiritual Israel, even of the children of God at this hour.

I. HERE IS AN INVITATION. "Come ye, and let us walk in the light of Jehovah."

It is singular that the people of Jehovah should need such an invitation, for it seems natural that they should live in him, rejoice in him, and learn of him, seeing he is their own God.
It is a still more singular invitation in that it comes from the nations to the house of Jacob. The word of the Lord goes forth from Jerusalem, converts the nations, and then returns to the people from whom it first came. The parallel is found when the invitation comes to those of us who are believers:

1. From those to whom we have ministered. How it rewards and encourages us to hear such a call from those who once refused the invitations of the gospel! When there is a move among the dry bones, we hope for the best results.
2. From new converts, who in their burning zeal urge on older saints, and thus create joy, and hint a gentle rebuke.
3. From saints bent on mutual edification. "Come ye, and let us." Here are willing brethren calling to others who are equally willing. Would God we had more of this!

Such invitations as these are healthy signs. We should encourage their production by mutual intercourse upon holy things.

II. LET US ACCEPT THIS INVITATION. "Let us walk in the light of the Lord."

• No other light is comparable to it; especially for the Lord's own people. Jehovah should be the light of Jacob.
• No other walking is so safe, so gladsome.
• No other people are so able to walk in the light of God: their eyes are opened, their feet are strengthened,' their hearts are purified, their actions suit the day.

1. In this light we find certainty for the mind.

• Reason makes guesses, or confesses that she knows nothing.
• Fanaticism dotes on dreams and superstitions.
• Human authority blunders.
  
  Revelation alone is sure, infallible, unalterable. All other light darkness when compared with it.

2. In this light we find rest for the conscience.

• We see Jesus, his blood, and the perfect pardon which it procures.
• We see his perfect righteousness covering us, and making us comely before God.

3. In this light we find direction for the judgment.

• We see sin, love, providence, the future, etc. in their true colors, and know how to act in reference to them.
• We learn to know the right way, and the wise course.
• We discover the hidden snares, and are led to avoid them.

4. In this light we find delight for the soul.

• In the purposes of the Lord. "Predestined to be conformed to the image of his Son."
• In our personal condition in Christ. "Complete in him."
• In the dealings of our Father's hand. "All things work together for good to them that love God," etc.
• In the struggling which goes on within, which as a symptom of grace yields us comfortable hope.
• In the future of death and eternity, which else would distress us.

5. In this light we find communion for the heart.

• We see God, and feel perfect peace.
• We see grace within, and enjoy full assurance.
• We see Jesus, and are in conscious union with him.
• We feel the Spirit of God, and are workers with him.
• We see the saints, and delight in their graces.

Beloved hearers, may the Holy Spirit lead you:

• To enter into the light of God.
• To remain in it, walking therein quietly from day to day.
• To make progress in it, walking onward toward perfection.

Come ye, and let us even now walk together in this light.
It shines perpetually, and we are the children of light.
Living in it here will prepare us for enjoying it in all its
glorious brightness, where "the Lamb is the light."

Oil for the Light

A weary and discouraged woman, after struggling all day with contrary winds and tides, came to her home, and flinging herself into a chair, said: "Everything looks dark, dark."
"Why don't you turn your face to thee light, aunty dear?" said a little niece who was standing near.
The words were a message from on high, and the weary eyes were turned toward him who is the Light and the Life of men, and in whose light alone we see light.
A man who looks toward the light sees no shadow; a man who walks toward the light leaves darkness behind him. People get in darkness by fuming away from the light. They hide in obscure comers; they bury themselves in nooks where the rays of the Sun of Righteousness cannot reach them; they close their blinds and shutters, and wonder that they have no light.
A house may be dark, but it is not the fault of the sun. A soul may be dark, but it is not because the Light of the world does not shed beams abroad. He that followeth Christ "shall not walk in darkness, but shall have the light of life." But if our deeds are evil, we shall turn away from God, and love darkness rather than light; while if we are willing to be reproved, corrected, and guided in the right way, we shall find that "light is sown for the righteous, and gladness for the upright in heart." Walking in the light, as Christ is in the light, we have fellowship with the Father, and the blood of Jesus Christ, his Son, cleanseth us from all sin. — The Boston "Christian"

It is worth noting how plants and trees turn to the light; how bleached vegetation becomes if it be shut up in darkness. The utter dark is dreadful to men, it may even be felt, so does it press upon the mind. The dimness of a foggy day depresses many spirits more than trouble or pain. The cry of the sick man, "Would God it were morning!" is the groan of all healthy life when gloom surrounds it. What then can be said, if there be light, and we refuse it? He must have ill work on hand who loves the darkness. Only bats, and owls, and unclean and ravenous things are fond of the night. Children of light walk in the light, and reflect the light.
"Where the sun does not enter, the physician must"; so say the Italians, and their witness is true. Sunlight has not only a cheering but a health-giving influence. Along the Riviera, invalids owe everything to the sun; and when it is gone, they shrink into their own rooms. Chambers to which his warmth does not come are at a discount: the light is essential to restoration as well as to enjoyment.
Charles Hadden Spurgeon

70．行在光中

「雅各家啊，來吧！讓我們行在耶和華的光中！」——以賽亞書 2:5 (5雅各家啊，來吧！我們在耶和華的光明中行走。)
噢，但願那字面意義上的「雅各家」能藉著承認耶穌——那從高天臨到的晨光（Dayspring）——行在耶和華的光中！可惜，他們拒絕了這光，因為帕子仍蒙在他們的心上。
讓我們為以色列眾支派的歸回禱告；因為「末後的日子必成就這事」（第 2 節）。
此時，我們要談的是屬靈的以色列，也就是當下神的兒女。

一、這裡有一個邀請

「來吧，讓我們行在耶和華的光中。」
神的百姓竟然需要這樣的邀請，實在令人驚訝；因為按理說，他們既然屬於神，就該活在祂裡面、因祂喜樂、向祂學習。
更令人驚訝的是：這邀請竟然是從列國臨到雅各家。
耶和華的話先從耶路撒冷發出，轉化了列國，然後又回到最初領受這話的百姓中間。
在今日信徒身上，也有相似的情形：

1. 從我們曾經服事過的人而來的邀請。當那些曾拒絕福音的人，如今反過來呼籲我們同行，這是何等的回報與鼓勵！當枯乾的骸骨開始震動時，我們便對美好的結果滿有盼望。
2. 從新近歸主的人而來的邀請。他們火熱的熱心，常常激勵年長的聖徒，既帶來喜樂，也隱含溫柔的提醒。
3. 從渴望彼此造就的聖徒而來的邀請。「來吧，讓我們。」這是甘心樂意的弟兄呼喚同樣甘心的人。巴不得我們更多看見這樣的情形！

這樣的邀請，都是屬靈生命健康的記號；我們當藉著彼此在聖事上的交通，鼓勵這樣的呼召更多出現。

二、讓我們接受這邀請

「讓我們行在主的光中。」

• 沒有任何光能與這光相比，特別是對主自己的百姓而言；耶和華本該成為雅各的光。
• 沒有任何行走比這樣更安全、更喜樂。
• 也沒有任何人比神的百姓更有能力行在神的光中：他們的眼睛被開啟，腳步被堅固，心被潔淨，行為與白晝相稱。

1. 在這光中，我們得著心思的確定

• 理性只會猜測，或承認自己一無所知；
• 狂熱沉迷於夢境與迷信；
• 人的權威常常出錯；

唯有啟示是確定、無誤、永不改變的。
與之相比，其餘的一切光都是黑暗。

2. 在這光中，我們得著良心的安息

• 我們看見耶穌，看見祂的寶血，以及祂所成就的完全赦免；
• 我們看見祂完全的義遮蓋我們，使我們在神面前成為可悅的。

3. 在這光中，我們得著判斷的指引

• 我們按真實的本相看見罪、愛、護理、將來等事，並且知道該如何行事。
• 我們明白正路與智慧的途徑；
• 我們識破隱藏的網羅，並得以避開。

4. 在這光中，我們得著靈魂的喜樂

• 在主的旨意中：「預定效法祂兒子的形像」；
• 在我們於基督裡的身分中：「在祂裡面得以完全」；
• 在天父手中的一切作為中：「萬事都互相效力，叫愛神的人得益處」；
• 在內心的爭戰中，這爭戰本身乃是恩典的記號，給我們安慰的盼望；
• 在死亡與永恆的前景中，否則這些本會使我們驚惶不安。

5. 在這光中，我們得著心靈的交通

• 我們看見神，並享受完全的平安；
• 我們看見內裡的恩典，並得著充足的確據；
• 我們看見耶穌，並確知與祂聯合；
• 我們感受到神的靈，並與祂同工；
• 我們看見眾聖徒，並喜悅他們的恩典。
  
  親愛的聽眾，願聖靈引導你們：
• 進入神的光中；
• 留在其中，日日安靜行走；
• 在其中長進，向完全前行。

來吧，就在此刻，讓我們一同行在這光中。
這光永不熄滅，我們是光明之子；
今日行在其中，將預備我們在那榮耀的完全光明裡生活——
那裡，「羔羊就是城的光」。

為燈預備油

一位疲憊沮喪的婦人，在逆風與潮流中掙扎了一整天，回到家裡，癱坐在椅子上說：「一切都顯得黑暗，黑暗。」
站在一旁的小姪女說：「阿姨親愛的，為什麼不把臉轉向光呢？」
這句話成了從天而來的信息；疲倦的眼睛轉向那位光與生命的主，
因為唯有在祂的光中，我們才能看見光。
一個面向光的人，看不見影子；一個朝向光行走的人，會把黑暗留在身後。
人之所以落入黑暗，是因為他們背向光而行。他們躲進幽暗的角落，埋藏在陽光照不到的地方；他們拉上窗簾與百葉窗，卻又驚訝自己為何沒有光。
房子若黑暗，並非太陽的錯；靈魂若黑暗，也不是因為世界的光沒有照耀。「跟從基督的，就不在黑暗裡行，必要得著生命的光。」但若我們的行為邪惡，就會轉離神，愛黑暗過於光明；若我們願意受責備、受更正、受引導，就會發現：「光為義人而預備，喜樂為正直人而生。」當我們行在光中，如同基督在光中，我們便與父相交，耶穌基督祂兒子的血，也洗淨我們一切的罪。——《波士頓基督徒報》

值得注意的是，植物與樹木總是向光而生；若被關在黑暗中，植被就會變得蒼白。完全的黑暗對人是可怕的，甚至能被「感覺」到，它沉重地壓在心靈之上。陰霾的霧日，往往比患難或痛苦更令人沮喪。病人呼喊：「但願是早晨！」這正是當黑暗籠罩時，一切健全生命的呻吟。那麼，若光已存在，而我們卻拒絕它，還能說什麼呢？愛黑暗的人，必定心懷不軌；只有蝙蝠、貓頭鷹，以及污穢貪婪之物，才喜愛黑夜。
光明之子行在光中，也反射光。
義大利人說：「太陽照不到的地方，醫生就得進去。」這話一點不假。陽光不僅令人振奮，更帶來健康。
在蔚藍海岸（Riviera），病人全然倚靠陽光；當陽光消失，他們便退回房中。缺乏陽光溫暖的房間毫無價值；因為光不僅是享受的必要，也是恢復的關鍵。
查爾斯．海登．司布真

71. No Rain

I will also command the clouds that they rain no rain upon it. Isaiah 5:6
RAIN essential for growth of seed and fruit, and its withdrawal for a length of time a terrible temporal judgment, especially in hot climates.
The spiritual rain of the Holy Spirit's influence essential to a spiritual life, in its beginning, growth, ripening, perfecting. Its withdrawal the last and most terrible of judgments. (See whole verse.)
Especially is it a mark of anger for clouds to be overhead, and yet to drop no rain: to have the means of grace, but no grace with the means
Let us consider:

I. WHAT IT MEANS.

1. Ministers allowed to preach, but without power.
2. Ordinances celebrated, but without the benediction of the Lord.
3. Assemblies gathered, but the Lord not in the midst.
4. The Word read, but with no application to the heart.
5. Formality of prayer kept up, but no pleading with God.
6. The Holy Ghost restrained, and grieved.

This has been the case full often, and may be again with any church or person if sin be tolerated after warning. Is it so in the present assembly, or with any one in it?
The clouds, ordained to rain, are commanded not to do so; commanded by God himself, with whom is the key of the rain; commanded altogether to withhold their refreshing showers. There is no necessary connection between outward ordinances and grace; we may have clouds of the first, and no drops of the second.

II. WHAT IT INVOLVES.

1. No conversions, for these are by the Spirit.
2. No restorations of backsliders. Withered plants are not revived when there is no rain.
3. No refreshing of the weary: comfort and strength come not except by the dew of heaven.
4. No spiritual activities. Lukewarmness reigns through routine unto death. The workers move like persons walking in their sleep.
5. No holy joys, delights, triumphs.

As everything pines when there is no rain, so do all good things suffer when there is a spiritual drought.
Nothing can make up for it.
Nothing can flourish without it.

III. HOW IT MANIFESTS ITSELF.

A parched season spiritually has its own signs in the individual.

1. The soul experiences no benefit under the Word.
2. The man feels glutted with the gospel, and wearied with it.
3. He begins to criticize, carp, cavil, and despise the Word.
4. Soon he is apt to neglect the hearing of it.
5. Or he hears and perverts the Word, either to boasting, to ridicule, to controversy, or to ill-living.

It is a horrible thing when that which should be a savor of life unto life becomes a savor of death unto death, when even the clouds refuse to rain.
Is it so with any one of us?

IV. HOW IT CAN BE PREVENTED.

Let us humbly use the means without putting our trust in them, and then let us,—

1. Confess our ill-desert. The Lord might justly have withheld his grace from us.
2. Acknowledge our dependence upon the heavenly showers of spiritual influence.
3. Pray incessantly, till, like Elias, we bring down the rain.
4. Look alone to Jesus. "He shall come down like rain."
5. Value the least sign of grace, watching for it as the prophet did from the top of Carmel, till he saw the little cloud arise from the sea.
6. Use the blessing more diligently when it returns, bringing forth fruit unto God.

Let this act as an incentive to gratitude to those who are wet with showers of blessing.
And as a warning to those who are losing their interest in the gatherings of the Sabbath.

Anecdotes and Aphorisms

God's grace can save souls without any preaching: but all the preaching in the world cannot save souls without God's grace. — Benjamin Beddome
|
The hearer sometimes complains that there is no food for his soul; when the truth is that there is no soul for the food. — Joseph Parker

Every preacher must have felt that in certain places his labor is in vain. For some cause unknown to him, there is no response to his appeals, no fruit of his teaching. I knew a place from which Mr. Whitefield was chased away, and it was said of it that ever since there appeared to be a blight upon it; and indeed it seemed so. I have seen churches acting wrongly, and becoming withered from that time. On the other hand, we feel when there is dew about, and we know when there is a sound of abundance of rain. I have preached at times with the absolute certainty of success because a grace-shower was on saint and sinner, on preacher and people.

In a newspaper we met with the following:—
"There was an old turnpike-man, on a quiet country road, whose habit was to shut his gate at night, and take his nap. One dark, wet midnight I knocked at his door, calling, 'Gate, gate!' 'Coming,' said the voice of the old man. Then I knocked again, and once more the voice replied, 'Coming.' This went on for some time, till at length I grew quite angry, and jumping off my horse, opened the door, and demanded why he cried 'Coming' for twenty minutes, and never came. 'Who is there?' said the old man, in a quiet, sleepy voice, rubbing his eyes 'What d'ye want, sir?' Then awakening, 'Bless yer, sir, and ax yer pardon, I was asleep; I gets so used to hearing 'em knock, that I answer "coming" in my sleep, and take no more notice about it.'"

Thus may the ministry accomplish nothing because the habitual hearer remains in a deep sleep, out of which the Spirit of God alone can awaken him. When the secret influence from heaven ceases to spear to the heart, the best speaking to the ear avails little.
Charles Hadden Spurgeon

71．無雨

「我也必命雲不降雨在其上。」——以賽亞書 5:6 (6我必使它荒廢，不再修理，不再鋤刨，荊棘蒺藜倒要生長。我也必命雲不降雨在其上。)
雨水對種子與果實的生長是不可或缺的；若長時間缺雨，尤其在炎熱的地區，便成為極其可怕的屬世審判。
同樣，聖靈屬靈影響的雨露，對屬靈生命的開始、成長、成熟與完全，都是必需的；
而這雨的撤回，乃是最後、也是最可怕的審判（參整節經文）。
尤其可怕的是：雲在頭上，卻不降雨——
有恩典的途徑，卻沒有伴隨途徑而來的恩典。
讓我們思想以下幾點：

一、這話意味著什麼

1. 傳道人被允許講道，卻沒有能力。
2. 聖禮照常舉行，卻沒有主的祝福。
3. 會眾照常聚集，主卻不在其中。
4. 神的話被宣讀，卻不能進入人心。
5. 禱告的形式仍在，卻沒有向神迫切懇求。
6. 聖靈被抑制、被憂傷。

這樣的情形曾屢屢發生，若人在警告之後仍容讓罪存在，這事也可能再次臨到任何教會，或任何個人。如今的聚會，或其中是否有人，正處於這樣的光景？
那些原本被命定要降雨的雲，卻被命令不降雨；這命令出於神自己——雨的鑰匙在祂手中。祂命令雲彩完全停止那更新的甘霖。外在的宗教禮儀，與內在的恩典之間，並無必然的連結。我們可以有前者的雲，卻沒有後者的一滴雨。

二、這樣的情形所帶來的結果

1. 沒有歸信者——因為悔改歸主乃是聖靈的工作。
2. 沒有退後者的恢復——枯萎的植物，在無雨之時不會復甦。
3. 沒有疲乏者的甦醒——安慰與力量，唯有從天上的露水而來。
4. 沒有屬靈的活力——冷淡在例行公事中掌權，直至死亡；工人如夢遊之人般行動。
5. 沒有聖潔的喜樂、甘甜與得勝。

正如萬物在無雨時都枯萎，一切良善的事，在屬靈乾旱中也同樣受害。
沒有任何事物可以取代這雨；
沒有任何生命能在缺雨之下昌盛。

三、這種情形如何顯露出來

屬靈的乾旱，在個人身上有其明顯徵象：

1. 在聽道中，靈魂毫無得益。
2. 對福音感到厭倦、飽足甚至疲乏。
3. 開始批評、挑剔、譏諷、輕看神的話。
4. 不久便傾向於忽略聚會與聽道。
5. 或是仍然聽道，卻扭曲神的話——用來自誇、嘲笑、爭辯，或為不敬虔的生活辯護。

當那原本應成為「生命之香」的道，反倒成了「死亡之香」，甚至連雲彩都拒絕降雨，這是何等可怕的事！
我們中間，是否有人正是如此？

四、如何防止這樣的光景

讓我們謙卑地使用蒙恩的途徑，卻不把信心放在途徑本身；然後：

1. 承認我們本該得不著恩典。主若向我們收回恩典，乃是公義的。
2. 承認我們完全倚賴從天而來的屬靈甘霖。
3. 不住地禱告，直到像以利亞一樣，把雨帶下來。
4. 單單仰望耶穌。「祂必降臨，像雨一樣。」
5. 珍惜任何最微小的恩典跡象。像先知在迦密山頂一般，留意等候，直到看見那從海中升起的小雲。
6. 當祝福恢復時，更加殷勤地運用它，結果子歸於神。

願這一切：成為那些正沐浴在祝福甘霖中的人的感恩催促；
也成為那些正在失去對主日聚會熱誠之人的嚴肅警告。

軼事與警語

「神的恩典不靠講道也能拯救人；但世上一切的講道，若沒有神的恩典，卻不能拯救一人。」——班傑明．貝多姆（Benjamin Beddome）

「聽道人有時抱怨沒有靈糧；事實上，是沒有靈魂來吃糧。」——約瑟．帕克（Joseph Parker）

每一位傳道人都曾感覺，在某些地方他的勞苦完全徒然。不知為何，呼召得不到回應，教導不見果效。我知道有一個地方，懷特腓（Whitefield）曾被趕走；據說，自那以後，那地便似乎遭了咒詛，果然如此。我也見過教會行事不正，從那時起便逐漸枯萎。另一方面，當有甘露時，我們是能感覺得到的；我們也知道何時有「大雨將至的響聲」。有時我講道時，內心確信必有果效，因為恩典的雨降在聖徒與罪人、傳道人與會眾身上。

我們曾在報紙上讀到這樣一則故事：
有一位老收費站看守人，在鄉間安靜的道路旁，夜裡習慣把閘門關上，然後打盹。一個又黑又雨的深夜，我敲他的門，喊著：「開門！開門！」老人回應說：「來了。」我又敲，他又說：「來了。」如此反覆多時，我終於動怒，下馬開門，質問他為何喊了二十分鐘「來了」，卻始終沒來。老人揉著眼睛，睡意朦朧地說：「誰啊？你要什麼？」隨即醒悟過來說：「哎呀，對不起啊先生，我睡著了；我太習慣聽人敲門了，連睡覺都會回答『來了』，卻根本沒起來。」

事工之所以毫無果效，正是因為慣常的聽道人仍沉睡在深層的靈性睡眠中；唯有聖靈，能將他喚醒。當從天而來、直刺人心的隱密影響止息時，再美妙的言語，也只進入耳朵，毫無功效。
查爾斯．海登．司布真
（Charles Haddon Spurgeon）

72. Enquires Answered

What shall one then answer the messengers of the nation? That the Lord hath founded Zion, and the poor of his people shall trust in it. Isaiah 14:32
It is clear that Zion attracts attention. The messengers of the nations inquire concerning her.
The church excites attention by:

• The peculiarity of her people.
• The specialty of her teaching.
• The singularity of her claims.
• The greatness of her privileges.

It is so good a thing to have this attention excited, that one should be ever ready to give an answer, for this is the way by which the truth is spread in the earth.
Oh that all nations would send messengers to inquire concerning our King, and his reign! Perhaps they will when we are what we ought to be, and are ready to answer their inquiries.

I. WHAT DO THE MESSENGERS ASK?
They come as the ambassadors from Babylon to see everything.
They ask questions, as did the Queen of Sheba.
Concerning Zion, or the church, they ask:—
1. What is her origin (Ps. 78:68-69)?
2. What is her history (Ps. 87:3)?
3. Who is her King (Ps. 99:2)?
4. What is her charter (Gal. 4:26.)?
5. What are her laws (Ezek. 43:12)?
6. What is her treasure (Ps. 147:12-14; Rev. 21:21)?
7. What is her present security (Ps. 48:13)?
8. What is her future destiny (Ps. 102:16)?

There is nothing about Zion which is unworthy of their inquiry.
There is nothing about Zion which is closed against inquiry.

II. WHY DO THEY ASK?

1. Some from mere contempt. "What do these feeble Jews?" They would see the nakedness of the land. Perhaps when they know more their contempt will evaporate.
2. Some from idle curiosity. Yet many who come to us from that poor motive are led to Christ. Zaccheus comes down from his tree as he did not go up.
3. Some from hearty admiration. They inquire, "What is thy Beloved more than another beloved?" They have seen his star, and are come to worship, asking, "Where is he?"
4. Some from a desire to become citizens How can they be initiated? What is the price of her franchise? What will be required of her burgesses? Is there room for more citizens?

They are wise thus to ask, and count the cost.
Men can hardly remain indifferent when the true Church of God is near them: for some reason or another they will inquire.

III. WHY SHOULD THEY BE ANSWERED?

1. It may silence their cavils.
2. It may win them to God.
3. It will do us good to give a reason for the hope that is in us.
4. It will glorify God to tell of what his grace has done for his church and of what it is prepared to do.

• The answers should be prudently stated to the inquirer.
• They should be clear, bold, truthful, and joyous.
• We should think before we give an answer. "What shall one answer?"
• Our manner in answering should be gracious (1 Pet. 3:15).
• The answer should refer rather to God than to ourselves: it is so in the text now before us.

IV. WHAT SHOULD BE THE ANSWER?

l. That God is all in all to his church — "The Lord hath."
2. That her origin is from him — "The Lord hath founded Zion?"'
3. That his people are poor in themselves, and rely upon another. It is a city to which the poor flee for refuge, as many fled to the cave of Adullam who were in debt and discontented.
4. That their trust is in the foundation which the Lord hath laid.
5. That we resolve to abide in that trust — "The poor of his people shall trust in it."

If you ungodly ones would only ask the righteous concerning their hope, it would be well.
If you godly ones would tell inquirers your experience, it might do great good. "That we may seek him with thee" (Song of Sol. 6:1).

Incentives

Visiting a vaulted passage in the palace of Nero, at Rome, we were shown certain frescoes upon the roof. To exhibit these a candle was lifted up upon a telescopic rod, and then moved along from picture to picture. Let the candle stand for the believer, and let him be willing to be so elevated in life as to shine upon those high mysteries of our holy faith which else had never been perceived by other men. Eminent saints in the past have served such a purpose: their lives have cast a light upon priceless truths, which else had been forgotten.

If a man should ask me, after I have recovered from an illness, by what means I had been healed, should I not tell him with pleasure? To monopolize such information would be monstrous. The church of Christ is not a close borough, or a club with exclusive rules. Its walls are for inclusion, not for exclusion; its gates shut out no refugees who would enter. All that we know we are glad to tell, for all that there is to tell is glad tidings to our fellow men.

A young Kaffir, who was brought to England to be educated for mission-work in his own country, when taken to St. Paul's Cathedral, gazed up into the dome for some time as if lost in wonder, and when at length he broke silence, it was to ask, "Did man make this?" Those who obtain a view of the grandeur and glory of the spiritual temple may ask a similar question. We can tell them that its "Builder and Maker is God?"

Enquirers should be answered. It is never well to be dumb to attentive ears. As some one has wisely said, "we shall have to give an account of idle silence, as well as of idle speech?"

Our testimony should be bright and cheerful. The dismal tale some tell of trials and temptations is not likely to fetch home the prodigal from the far country: such lean and discontented followers will never make anybody say, "How many hired servants of my Father have bread enough, and to spare!" — Mark Guy Pearse

To the matter of the safety of the church, through the presence of the Lord, we may apply the following dialogue between a heathen and a Jew: "After the Jews returned from captivity, all nations round about them being enemies to them, a heathen asked a Jew how he and his countrymen could hope for any safety; 'Because,' saith he, 'every one of you is as a silly sheep compassed about with fifty wolves.' 'Ay, but,' saith the Jew, 'we are kept by such a Shepherd as can kill all these wolves when he pleases, and by that means preserve his sheep.'" — Thomas Brooks
Charles Hadden Spurgeon

72．詢問得答

「列國的使者問什麼呢？必回答說：耶和華建立了錫安；祂百姓中的困苦人必投靠在其中。」
——以賽亞書 14:32 (32可怎樣回答外邦（或指非利士）的使者呢？必說：耶和華建立了錫安；他百姓中的困苦人必投奔在其中。)
很明顯，錫安引人注目；列國的使者都在詢問關於她的事。
教會之所以引起注意，是因為：

• 她百姓的獨特性；
• 她教導的專一性；
• 她宣稱的非凡性；
• 她所享有的特權之偉大。

能引起這樣的關注，乃是一件極美的事；因此，人應當隨時準備回答，因為真理正是藉著這樣的詢問，傳遍全地。
噢，但願萬國都差遣使者來詢問我們的君王和祂的國度！或許，當我們成為我們本該成為的樣式，並且預備好回答他們的詢問時，這事就會發生。

一、使者在問什麼？

他們如同從巴比倫來的使臣，前來察看一切；
他們提出問題，正如示巴女王曾經所行的。
關於錫安——也就是教會——他們詢問：

1. 她的起源是什麼？（詩 78:68–69 68卻揀選猶大支派－他所喜愛的錫安山；69蓋造他的聖所，好像高峯，又像他建立永存之地； ）
2. 她的歷史如何？（詩 87:3 3神的城啊，有榮耀的事乃指着你說的。）
3. 她的君王是誰？（詩 99:2 2耶和華在錫安為大；他超乎萬民之上。）
4. 她的憲章是什麼？（加 4:26 26但那在上的耶路撒冷是自主的，她是我們的母。）
5. 她的律法是什麼？（結 43:12 12殿的法則乃是如此：殿在山頂上，四圍的全界要稱為至聖。這就是殿的法則。」）
6. 她的財寶是什麼？（詩 147:12–14 12耶路撒冷啊，你要頌讚耶和華！錫安哪，你要讚美你的神！13因為他堅固了你的門閂，賜福給你中間的兒女。14他使你境內平安，用上好的麥子使你滿足。；啟 21:21 十二個門是十二顆珍珠，每門是一顆珍珠。城內的街道是精金，好像明透的玻璃。）
7. 她如今的保障為何？（詩 48:13 13細看她的外郭，察看她的宮殿，為要傳說到後代。）
8. 她將來的歸宿是什麼？（詩 102:16 16因為耶和華建造了錫安，在他榮耀裏顯現。）

關於錫安，沒有任何事是不值得詢問的；
也沒有任何事是拒絕人詢問的。

二、他們為什麼詢問？

1. 有些人出於輕蔑。「這些軟弱的猶太人能做什麼？」他們想看見地的赤露與羞辱；但或許，當他們知道得更多時，輕蔑就會消散。
2. 有些人出於好奇。然而，許多原本只帶著這樣動機前來的人，最後卻被引到基督面前。撒該下樹時，並非他上樹時的本意。
3. 有些人出於真誠的仰慕。他們問：「你的良人比別人的良人有何強處？」他們看見了祂的星，前來敬拜，並詢問：「祂在哪裡？」
4. 有些人渴望成為國民。他們想知道：如何加入？成為公民的代價是什麼？城民需要承擔什麼責任？是否還有容納新人的空間？

這樣詢問是明智的，是在計算代價。
當真正的神的教會在一個人附近時，他很難保持完全的冷漠；無論出於何種原因，他終究會詢問。

三、為什麼應當回答他們？

1. 這或能止息他們的挑剔與譏諷。
2. 這或能將他們贏歸於神。
3. 這對我們自己有益，因為能操練我們述說心中盼望的緣由。
4. 這能榮耀神，述說祂為教會所成就的恩典，與祂預備要成就的事。

• 回答時，應當審慎；
• 要清楚、勇敢、真實、並充滿喜樂。
• 在回答之前，我們當先思想：「該怎樣回答呢？」
• 我們回答的態度要溫柔敬畏（彼前 3:15  15只要心裏尊主基督為聖。有人問你們心中盼望的緣由，就要常作準備，以溫柔、敬畏的心回答各人；）；
• 而回答的重點，應當指向神，而非我們自己——正如本節經文所示。

四、我們應當如何回答？

1. 神是教會的一切根基與中心——「耶和華已經……」
2. 她的起源在於神——「耶和華建立了錫安。」
3. 她的百姓在自己裡面是貧乏的，只能倚靠另一位。這是一座讓貧窮人逃入得庇護的城，正如那些負債、困苦、心中不平的人，曾逃到亞杜蘭洞中。
4. 他們的信靠，建立在耶和華所立的根基上。
5. 他們立志持守這樣的信靠——「祂百姓中的困苦人必投靠在其中。」

若不敬虔的人肯向義人詢問他們的盼望，那將是極美的事；
若敬虔的人願意向詢問者述說自己的經歷，也必能帶來極大的益處：「我們要與你同去，因為我們聽見神與你們同在。」（歌 6:1 1你這女子中極美麗的，你的良人往何處去了？你的良人轉向何處去了，我們好與你同去尋找他。）

激勵與比喻

參觀羅馬尼祿宮殿的一條拱形走廊時，我們看到穹頂上的壁畫。導覽人員用一根可伸縮的長竿，把蠟燭舉高，逐幅照亮畫作。讓這蠟燭象徵信徒吧；願他樂意在生命中被舉起，好照亮那些原本無人能見的屬靈奧祕。
過去那些卓越的聖徒，正是如此：他們的生命照亮了珍貴的真理，否則早已被人遺忘。

若有人在我病癒之後問我，是藉著什麼得醫治，我豈不樂意告訴他？若獨佔這樣的資訊，實在是不可思議。基督的教會不是封閉的小圈子，也不是排他的俱樂部；她的城牆為包容而立，她的城門不拒絕任何願意進來的避難者。我們所知道的一切，都樂意分享，因為我們所能分享的一切，都是給世人的好消息。

一位年輕的非洲卡菲爾族青年，被帶到英國接受宣教訓練；當他進入聖保羅大教堂，仰望圓頂良久，滿心驚嘆，最後問道：「這是人造的嗎？」凡見過屬靈聖殿榮耀與尊貴的人，也會提出相同的問題。我們可以告訴他們：「這殿的建造者和創始者是神。」

詢問的人，應當得到回答；對專心聆聽的耳朵保持沉默，從來都不是好事。有人智慧地說：「我們將來不只要為閒話交帳，也要為不該的沉默交帳。」

我們的見證，應當明亮、喜樂。那些滿口愁苦與試煉的陰鬱敘述，不太可能把浪子吸引回父家；
這樣枯瘦、不滿的跟隨者，不會使人說：「我父家裡有多少雇工，口糧有餘！」——馬可．蓋．皮爾斯（Mark Guy Pearse）

關於教會因主同在而得保守的安全，可用以下一段異教徒與猶太人的對話來說明：「猶太人被擄歸回後，四周列國皆為仇敵；一位異教徒問一個猶太人：你和你的同胞怎能指望安全？因為你們每一個人都像被五十隻狼包圍的愚笨羊。」猶太人回答說：「是的，但我們有一位牧者，祂隨時能殺盡這些狼，也就這樣保守了祂的羊群。」——湯瑪斯．布魯克斯（Thomas Brooks）
查爾斯．海登．司布真
（Charles Haddon Spurgeon）

73. Our Hiding Place

A man shall be as an hiding place from the wind, and a covert from the tempest. Isaiah 32:2
G0D'S best blessings to men have usually come by men.
When our Lord ascended on high, he received gifts for men, and these gifts were men (Ps. 68:18; Eph. 4:8, 11).
Immense boons have come to nations by kings like David, prophets like Samuel, deliverers like Gideon, lawgivers like Moses.
But what are all good men put together compared with THE MAN, Christ Jesus?
We are now to view him as our shield against ten thousand ills: the hiding place and covert of his people.
Let us consider that:

I. THIS LIFE IS LIABLE TO STORMS.

l. Mysterious hurricanes within, which cause the most dreadful confusion of mind. Winds, whose direction is uncertain, shaking everything, creating unrest and distraction. Frequently no definite cause can be assigned for them; the cause may be constitutional, or physical, or circumstantial.
2. Overwhelming tempests of spiritual distress on account of sin, wrong desire, conscious declension, unbelief, etc.
3. Fierce blasts of temptation, insinuation, suggestion, denunciation, etc., from Satan.
4. Wild attacks from human enemies, who taunt, slander, threaten, etc. David was wont to use this refuge. He says, "I flee unto thee to hide me" (Ps. 143:9).
5. Trying gales of temporal losses, bereavements, and other afflictions.
6. Above all, the storm of divine anger when we have grieved the Holy Spirit, and lost communion with God.
None of these winds and tempests are we able to bear: our only safety lies in getting out of them by finding a shelter where God has provided it (Isa. 25:4; 26:20; Ps. 32:7).

II. FROM THESE STORMS THE MAN CHRIST JESUS IS OUR HIDING PLACE.

1. As truly man.

• Sympathizing with us, and
• Bringing God near to us.

2. As more than man, ruling every tempest, covering every feeble traveler, as within the cleft of a rock.
3. As Substitutionary Man, interposing, breasting the storm for us, hiding us by being weather-beaten himself.
4. As Representative Man, more than conqueror, and glorified.

• In him we are delivered from divine wrath.
• In him we are covered from Satan's blasts.
• In him we dwell above trial by happy fellowship with him.
• In him we are victors over death.

5. As Ever-living Man: we live because he lives, and thus we defy the tempest of death (John 14:19).
6. As Interceding Man. He says, "I have prayed for thee," when Satan is seeking to destroy any one of us (Luke 22:32).
7. As the Coming Man. We dread no political catastrophes, or social disruptions, for "he must reign." The end is secured: "Behold, he cometh with clouds" (Rev. 1:7).

III. LET US SEE TO IT THAT WE TAKE SHELTER IN THE MAN.

1. Let him stand before us, interposing between us and the punishment of sin. Hide behind him by faith.
2. Let him daily cover us from all evil, as our Shield and Protector (Ps.119:114).
3. Let us enter info him more and more fully, that we may be more hidden, that he may be more known to us, and that we may have a fuller sense of security.

O you that are out of Christ, the tempest is lowering! Come to this covert; hasten to this hiding place!
He is an effectual shelter, tried and proved.
He is an open refuge, available now, for you.
He is a capacious hiding-place: "Yet there is room." As in Adullam all David's army could hide, so is Jesus able to receive hosts of sinners.
He is an eternal covert: our dwelling-place throughout all generations.
He is an inviting shelter, because he is Man, and therefore has compassion towards men, and a joy in their salvation.

Instances and Instructions

Well do I remember being caught in the mistral at Hyeres, when it blew with unusual fury; it not only drove clouds of dust with terrible force, but boughs of trees, and all sorts of light material were propelled with tremendous force. One wondered that a tree remained upright, or a fence in its place. What a joy it was to hide behind a solid wall, and under its shelter to run along till we were safe within doors! Then we knew in some measure the value of a hiding-place from the wind. But what is that to a cyclone, which tears down houses, and lifts ships upon the dry land? Friends who have lived abroad have startled us with their descriptions of what wind can be, and they have made us cease to wonder that a hiding-place should be greatly prized by dwellers in eastern lands.
The tempest's awful voice was heard;
O Christ, it broke on thee!
Thy open bosom was my ward,
It braved the storm for me.
Thy form was scarred, thy visage marred;
Now cloudless peace for me.
— Sacred Songs and Solos

I creep under my Lord's wings in the great shower, and the waters cannot reach me. Let fools laugh the fools' laughter, and scorn Christ, and bid the weeping captives in Babylon to sing them one of the songs of Zion. We may sing, even in our winter's storm, in the expectation of a summer's sun at the turn of the year. No created powers in hell, or out of hell, can mar our Lord's work, or spoil our song of joy. Let us then, be glad and rejoice in the salvation of our Lord, for faith had never yet cause to have tearful eyes, or a saddened brow, or to droop or die. — Samuel Rutherford

A shelter is nothing if we stand in front of it. The main thought with many a would-be Christian is his own works, feelings, and attainments: this is to stand on the windy side of the wall by putting self before Jesus. Our safety lies in getting behind Christ, and letting him stand in the wind's eye. We must be altogether hidden, or Christ cannot be our hiding place.

Foolish religionists hear about the hiding place, but never get into it. How great is the folly of such conduct! It makes Jesus to be of no value or effect. What is a roof to a man who lies in the open, or a boat to one who sinks in the sea? Even the Man Christ Jesus, though ordained of God to be a covert from the tempest, can cover none but those who are in him. Come then, poor sinner, enter where you may; hide in him who was evidently meant to hide you, for he was ordained to be a hiding place, and must be used as such, or the very aim of his life and death would be missed.
Charles Hadden Spurgeon

73．我們的藏身之處

「必有一人像避風所，和避暴雨的隱密處。」——以賽亞書 32:2 (2必有一人像避風所和避暴雨的隱密處，又像河流在乾旱之地，像大磐石的影子在疲乏之地。)
神賜給人的最美好祝福，通常是藉著「人」臨到的。
當我們的主升上高天時，祂為人領受了恩賜，而這些恩賜本身就是人（詩 68:18 你已經升上高天，擄掠仇敵；你在人間，就是在悖逆的人間，受了供獻，叫耶和華神可以與他們同住。；弗 4:8 8所以經上說：他升上高天的時候，擄掠了仇敵，將各樣的恩賜賞給人。、11 11他所賜的，有使徒，有先知，有傳福音的，有牧師和教師，）。國家曾因像大衛那樣的君王、像撒母耳那樣的先知、像基甸那樣的拯救者、像摩西那樣的立法者，而得著極大的祝福。
然而，所有好人加在一起，怎能與那一位「人」——基督耶穌相比呢？
如今，我們要思想祂是如何成為祂百姓抵擋萬千災害的盾牌——他們的避難所與隱密處。
讓我們來思想：

一、今生必然會遭遇風暴

1. 內心神祕的颶風：在人裡面引發極大的混亂，使心思震動不安。這些風來無定向，動搖一切，製造不安與分心。往往無法指出明確原因，可能是體質的、身體的，或環境的。
2. 屬靈痛苦的狂風暴雨：因罪、錯誤的慾望、明顯的退後、不信等等而來的重壓。
3. 來自撒但猛烈的試探之風：包括暗示、引誘、控告、恐嚇等。
4. 人的攻擊：嘲諷、毀謗、威嚇等。大衛常常使用這個避難所，他說：「我投靠你，求你救我。」（詩 143:9 9耶和華啊，求你救我脫離我的仇敵！我往你那裏藏身。）
5. 今生的試煉之風：財物的損失、親人的離世，以及各樣的患難。
6. 最可怕的風暴——神的忿怒：當我們使聖靈憂傷，與神的交通中斷之時。

我們沒有一個人能承受這些風與暴雨；我們唯一的安全之道，就是進入神所預備的藏身之處（賽 25:4 4因為當強暴人催逼人的時候，如同暴風直吹牆壁，你就作貧窮人的保障，作困乏人急難中的保障，作躲暴風之處，作避炎熱的陰涼。；26:20 20我的百姓啊，你們要來進入內室，關上門，隱藏片時，等到忿怒過去。；詩 32:7 7你是我藏身之處；你必保佑我脫離苦難，以得救的樂歌四面環繞我。）。

二、那一位「人」基督耶穌，是我們躲避一切風暴的藏身之處

1. 作為真正的人

• 祂能體恤我們，
• 並且把神帶近我們。

2. 作為超越人的那一位：祂掌管一切風暴，遮蓋一切軟弱的行路人，如同人在磐石穴中。
3. 作為代替的人：祂站在我們前面迎向風暴，為我們承受打擊，使我們得以藏身，因為祂自己成了被風雨擊打的那一位。
4. 作為代表的人：祂成為得勝者，並且得著榮耀。

• 在祂裡面，我們脫離神的忿怒；
• 在祂裡面，我們免受撒但的攻擊；
• 在祂裡面，我們因與祂親密相交而超越試煉；
• 在祂裡面，我們戰勝死亡。

5. 作為永活的人：因祂活著，我們也活著，因此我們無懼死亡的風暴（約 14:19 19還有不多的時候，世人不再看見我，你們卻看見我；因為我活着，你們也要活着。）。
6. 作為代求的人
   當撒但想要毀滅我們任何一人時，祂說：「我已經為你祈求。」（路 22:32 32但我已經為你祈求，叫你不至於失了信心。你回頭以後，要堅固你的弟兄。」）
7. 作為將要再來的人
   我們不懼怕政治的動盪或社會的崩解，因為「祂必作王」。結局早已確定：「看哪，祂駕雲降臨！」（啟 1:7 7看哪，他駕雲降臨！眾目要看見他，連刺他的人也要看見他；地上的萬族都要因他哀哭。這話是真實的。阿們！）

三、讓我們確實進入這一位「人」裡面，得著遮蔽

1. 讓祂站在我們與罪的刑罰之間，憑信心躲在祂後面。
2. 讓祂天天遮蓋我們，使祂成為我們的盾牌與保護（詩 119:114 114你是我藏身之處，又是我的盾牌；我甚仰望你的話語。）。
3. 讓我們越來越深地進入祂，使我們藏得更隱密，使祂對我們更真實，也使我們對安全有更充足的把握。

你們這些還在基督以外的人啊，風暴正在醞釀！快來進入這避難所，奔向這藏身之處吧！
祂是經過考驗、證明可靠的庇護之地；
祂是此刻就可使用、向你敞開的避難所；
祂是廣大的藏身之處——「還有空位」。正如大衛的全軍都能藏在亞杜蘭洞中，耶穌也能接納成群的罪人。
祂是永遠的隱密處，是我們世世代代的居所；
祂是溫柔吸引人的避難所，因為祂是人，對人滿有憐憫，也喜悅拯救人。

例證與教訓

我清楚記得，在耶爾（Hyeres）遭遇密史脫拉風時，那風猛烈異常，不僅捲起漫天塵土，還把樹枝與各樣輕物高速拋擲。人幾乎要懷疑是否還有樹能站立、圍籬能不倒。當我們躲在堅固的牆後，在其庇蔭下奔跑，直到安全進入屋內，那是何等的喜樂！那時，我們才稍微體會到「避風所」的價值。然而，這又怎能與能摧毀房屋、把船拋上陸地的旋風相比呢？住在海外的朋友們對狂風的描述，使我們不再驚訝東方人為何如此看重避難所。
暴風呼嘯臨到祢，
基督啊，全落在祢身上；
祢敞開的胸懷成為我的保障，
為我迎向風浪。
祢形容受損，面貌憔悴；
如今，平安臨到我身。
——《聖詩集》

「在大雨中，我躲在我主的翅膀底下，洪水不能淹沒我。讓愚昧人去嘲笑吧，讓他們譏誚基督，命令被擄的錫安人唱歌吧。我們即使在冬天的風暴中，也能歌唱，因為我們盼望夏日的陽光就在轉角之處。地獄裡或地獄外的任何受造之力，都不能破壞我主的工作，或奪去我們喜樂的歌聲。讓我們因此歡喜快樂，因信心從未有理由流淚、愁容滿面、低頭衰敗。」——塞繆爾．盧瑟福

若人站在遮蔽物前面，遮蔽便毫無用處。許多自稱為基督徒的人，心中主要的念頭仍是自己的行為、感受與成就；這等於把自己擺在耶穌前面，站在迎風的一側。我們的安全，在於完全躲到基督後面，讓祂站在風暴的正面。

愚昧的宗教徒聽見藏身之處，卻從不進入其中，這是何等的愚昧！這使耶穌對他毫無價值、毫無功效。屋頂對躺在露天的人有何用？船對沉在海裡的人有何益？即使那一位人——基督耶穌，明明被神設立為避風所，也只能遮蓋那些在祂裡面的人。所以，貧窮的罪人哪，來吧，進入這為你預備的地方；躲進那顯然是為了遮蓋你而設立的主裡。祂既被立為藏身之處，就必須被使用為藏身之處，否則，祂生與死的目的便落空了。
——查爾斯・哈登・司布真

74. Rivers in the Desert
A man shall be... as rivers of water in a dry place. Isaiah 32:2
OUR Lord Jesus is nearest and dearest to us as Man.
His manhood reminds us of—

• His incarnation, in which he assumed our nature.
• His life on earth, in which he honored our nature.
• His death, by which he redeemed our nature.
• His resurrection, by which he upraised our nature.

Consider the Word made flesh, and you have before you "rivers of water?" "It pleased the Father that in him should all fullness dwell?"
Though manhood seems to be a dry place, a salt and barren land, yet in the case of this Man it yields rivers of water, numberless streams, abounding with refreshment.
Let us learn from the simile before us:

I. THAT NATURE'S DROUGHT DOES NOT HINDER CHRIST'S COMING TO MEN.

l. He came into the dry place of a fallen, ruined, rebellious world.
2. He comes to men personally, notwithstanding their being without strength, without righteousness, without desire, without life.
3. He flows within us in rivers of grace, though the old nature continues to be a dry and parched land.
4. He continues the inflowing of his grace till he perfects us, and this he does though decay of nature, failure, and fickleness prove us to be as a dry place.

"Where sin abounded, grace did much more abound."

II. THAT NATURE'S DROUGHT ENHANCES THE PRECIOUSNESS OF CHRIST.

1. He is the more quickly discovered; as rivers would be in a desert.
2. He is the more highly valued; as water in a torrid climate.
3. He is the more largely used; as streams in a burning wilderness.
4. He is the more surely known to be the gift of God's grace. How else came he to be in so dry a place? Those who are most devoid of merit are the more clear as to God's grace.
5. He is the more gratefully extolled. Men sing of rivers which Flow through dreary wastes.

III. THAT NATURE'S DROUGHT IS MOST EFFECTUALLY REMOVED BY CHRIST.

Rivers change the appearance and character of a dry place. By our Lord Jesus appearing in our manhood as Emmanuel, God with us, —

1. Our despair is cheered away.
2. Our sinfulness is purged.
3. Our nature is renewed.
4. Our barrenness is removed.
5. Our trials are overcome.
6. Our fallen condition is changed to glory.

The desert of manhood rejoices and blossoms as the rose now that the Man Christ Jesus has appeared in it

IV. THAT OUR OWN SENSE Of DROUGHT SHOULD LEAD US THE MORE HOPEFULLY TO APPLY TO CHRIST.

He is rivers of water in a dry place. The dry place is his sphere of action. Nature's want is the platform for the display of grace.

1. This is implied in our Lord's offices. A Savior for sinners. A Priest who can have compassion on the ignorant, etc.
2. This is remembered in his great qualifications. Rivers, because the place is so dry. Full of grace and truth, because we are so sinful and false. Mighty to save, because we are so lost, etc.
3. This is manifested by the persons to whom he comes. Not many great or mighty are chosen. "I came not to call the righteous, but sinners to repentance." He calls "the chief of sinners." In every case the rivers of love flow into a dry place.
4. This is clear from the object which he aimed at, namely, the glory of God, and the making known of the riches of his grace. This can be best accomplished by working salvation where there is no apparent likelihood of it, or, in other words, causing rivers to water dry places.

Come to Jesus, though your nature be dry, and your case hopeless. Come, for there are rivers of grace in him. Come, for they flow at your feet, "in a dry place."
Come, if you have come before, and are just now in a backsliding condition. The Lord Jesus is still the same; the rivers of mercy in him can never be dried up.
Christ never seems empty to any but those who are full of themselves. He is dry to those who overflow with personal fullness, but he floods with his grace all who are dried up as to all self-reliance.

Rivulets

It is my sweetest comfort, Lord,
And will for ever be,
To muse upon the gracious truth
Of thy humanity.
— Edward Caswall

Men that have dry land spare no cost, refuse no pains, to bring rivulets of waters through it, that it may be moistened. It will, they know, in a little time, quit all their cost, and recompense all their labor. Oh, that men would be as careful that their dry hearts might be watered! — Ralph Robinson

The claims of Jesus Christ upon our gratitude and devotion are such that we gladly borrow language from any that may help us to utter his praise. Thus Dr. Marsh adopted Pope's lines, altering only the last words:
Not bubbling waters to the thirsty swain,
Not rest to weary laborers, faint with pain,
Not showers to larks, not sunshine to the bee,
Are half so precious as thy love to me
— My Savior.

With what joy do travelers through the Bayuda desert come within sight of the Nile! While toiling over the burning sand they have dreamed of rivers, and the mirage mocks them with the image of their day dream. The fiction enchants them because the fact would be so delightful What must it be actually to drink of the stream after terrible hours of thirst? Hindus worship their rivers as gods, so precious do they conceive them to be. Do you wonder that the gratitude of the ignorant should take such a form? What would their hot country be without them? What would our hearts, our lives, our present, our future, be without Christ? What would be the outlook of the age — what the prospect of our nation — what the destiny, of the world, without the Lord Jesus?

What we want in Christ, we always find in him. When we want nothing, we find nothing. When we want little, we find little. When we want much, we find much. But when we want everything, and get reduced to complete nakedness and beggary, we find in Christ God's complete treasure-house, out of which come gold and jewels to enrich us, and garments to clothe us in the richness and righteousness of the Lord. — Sears
Charles Hadden Spurgeon

74．曠野中的江河

「必有一人……如乾旱之地的水河。」——以賽亞書 32:2 (2必有一人像避風所和避暴雨的隱密處，又像河流在乾旱之地，像大磐石的影子在疲乏之地。)
我們的主耶穌，最貼近、最親愛我們之處，正在於祂是人。
祂的人性使我們想起——

• 祂的道成肉身：祂取了我們的性情；
• 祂在地上的生活：祂尊榮了我們的性情；
• 祂的受死：祂救贖了我們的性情；
• 祂的復活：祂高舉、更新了我們的性情。
  

思想「道成了肉身」，你就在祂裡面看見了「水河」。「父喜歡叫一切的豐盛在祂裡面居住。」
人性本身似乎是乾旱之地，是鹹而貧瘠的土地；然而，在這一位「人」身上，卻湧流出江河，無數溪流，滿有滋潤與清新。
讓我們從這個比喻中學習：

一、人的乾旱，不能阻擋基督臨到人

1. 祂來到這乾旱之地——一個墮落、敗壞、悖逆的世界。
2. 祂親自臨到人，儘管人毫無力量、毫無義、毫無渴慕、毫無生命。
3. 祂在我們裡面湧流出恩典的江河，雖然舊性情仍是乾裂枯乾之地。
4. 祂持續把恩典注入，直到完全我們；即使本性衰敗、失敗與反覆無常，證明我們不過是乾地。

「罪在那裡顯多，恩典就更顯多。」

二、人的乾旱，更顯出基督的寶貴

1. 祂更容易被發現——正如曠野中的江河。
2. 祂更被珍惜——如同炎熱地帶的水。
3. 祂更被大量使用——如同燃燒荒原中的溪流。
4. 祂更明確顯為神恩典的賜予——不然，祂怎會出現在如此乾旱之地？最缺乏功德的人，最能清楚看見神的恩典。
5. 祂更被感恩地頌揚——人們會歌唱那流經荒涼之地的江河。

三、人的乾旱，唯有基督能最徹底地除去

江河能改變乾地的外貌與性質。當我們的主耶穌——以馬內利，神與我們同在——進入我們的人性之中時：

1. 我們的絕望得著安慰；
2. 我們的罪污被潔淨；
3. 我們的性情被更新；
4. 我們的貧瘠被除去；
5. 我們的試煉被勝過；
6. 我們墮落的光景被轉變為榮耀。

自從那一位人——基督耶穌——顯現以來，人性的曠野就歡喜，開花如玫瑰。

四、我們對乾旱的自覺，應更帶著盼望來到基督面前

祂就是乾旱之地的水河。乾旱之地，正是祂施展作為的場域；人的缺乏，是恩典顯明的舞台。

1. 這含在祂的職分之中：為罪人而來的救主；能憐憫愚蒙之人的大祭司。
2. 這體現在祂偉大的資格上：因地極乾旱，所以是江河；因我們罪惡虛假，所以祂滿有恩典和真理；因我們全然失喪，所以祂大有能力拯救。
3. 這顯明在祂所臨到的人身上：被揀選的並不多是尊貴有能的。「我來本不是召義人，乃是召罪人悔改。」祂呼召「罪魁」。在每一個例子中，愛的江河都流入乾旱之地。
4. 這從祂的目的可以清楚看見：就是彰顯神的榮耀，並顯明祂恩典的豐富。這最能藉著在毫無希望之處施行拯救來完成——也就是使江河澆灌乾地。

來到耶穌面前吧，即使你的本性乾枯，你的處境毫無希望。來吧，因祂裡面有恩典的江河；來吧，因這江河就在你腳下，「在乾旱之地」。
即使你從前來過，如今卻正處在退後的光景，也要來。主耶穌永不改變；祂裡面憐憫的江河永不乾涸。
唯有那些自以為充足的人，才覺得基督是乾的；對於滿溢自我充足的人，祂似乎乾旱；但對一切在自我依靠上完全枯竭的人，祂卻以恩典洪流充滿他們。

細流短語

主啊，我最甜美的安慰，
且直到永遠如此，
就是默想那恩慈的真理——
祢成為了人。
——愛德華．卡斯瓦爾

凡有乾地的人，不惜任何代價、不辭任何辛勞，引水渠使水流入，使土地得著滋潤；因他們知道，不久之後，這土地必回報一切花費與勞苦。噢，但願人也同樣關心，使自己乾枯的心被澆灌！
——拉爾夫．羅賓遜

耶穌基督對我們感恩與委身的要求是如此真實，我們樂意借用任何語言來述說祂的讚美。馬許博士便引用蒲柏的詩句，只改了最後幾個字：
不是冒泡的水對乾渴牧人，
不是安息對疲憊工人，
不是甘霖對雲雀，
不是陽光對蜜蜂，
能有一半那樣寶貴，如祢的愛對我——我的救主。

旅人穿越巴尤達沙漠，遠遠望見尼羅河時，是何等的喜樂！在烈日沙地中跋涉時，他們曾夢見江河，海市蜃樓嘲弄他們的白日夢；那幻象之所以迷人，是因真實的江河如此甘美。那麼，在極度乾渴後，真正喝到河水，會是何等感受？印度人將河流視為神來敬拜，因他們深知河流的珍貴。你會驚訝於他們無知的感恩形式嗎？沒有河流，他們炎熱的國土將成為什麼？沒有基督，我們的心、我們的生命、我們的現在與將來，又將成為什麼？沒有主耶穌，這個世代的前景、我們國家的盼望、世界的命運，又將如何？

我們在基督裡所需要的一切，總能在祂裡面找到。當我們什麼都不需要時，就什麼也得不著；需要得少，就得著得少；需要得多，就得著得多。但當我們需要一切，被降卑至全然赤貧與乞丐般的光景時，我們就在基督裡發現神完全的寶庫，從其中湧出金銀寶石使我們富足，又有衣袍遮蓋我們，使我們披戴主的豐盛與公義。——西爾斯
查爾斯．哈登．司布真

75. The Bitter and the Sweet

Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. Isaiah 38:17
HERE is the case of a man who, as far as mortal help was concerned, was a dead man, and yet prayer prevailed for his recovery, and the lengthening of his life.
He records his experience for the glory of God, for his own refreshment, and for our encouragement.
In our deep depressions we have the same God to help us.
Hezekiah sets before us in this verse,—

I. HEALTHFUL BITTERNESS. "For peace I had bitter bitterness" (margin).

1. He had been in peace. Probably this had brought with it a dangerous state, in which the mind became carnally secure, self-contented, stagnant, slumbering, careless, worldly.
2. He underwent a change. It was sudden and surprising — "Behold." It broke up all his peace, and took the place of it.
3. His new state was one of emphatic sorrow — "Bitterness." "Great bitterness." In bodily condition and in mental emotion he tasted the wormwood and the gall. Read previous verses, and see how he mourned.
4. It wrought his health. "So wilt thou recover me" (verse 16).

• It led him to repentance for the past. He speaks of "my sins."
• It brought him to his knees in prayer.
• It revealed his inward decline, and weakness of grace.
• It made him put away his defilements.
• It deepened his faith in God. "The Lord was ready to Save me" (verse 20).

5. Peace came back again, and with it songs of joy.
If any are now drinking the bitter cup, let them be of good cheer, for there is a cup of salvation in God's hand.

II. DELIVERING LOVE. "In love to my soul thou hast delivered it."

In its first meaning we see recovery from sickness, but it intends much
more: upon the surface lies benefit to his soul.
Let us observe—
1. The deed of love. "Thou hast loved my soul from the pit" (margin).

• The Lord delivers the soul from the pit of hell, of sin, of despair, of temptation, of death. He alone can do this.

2. The love which performed the deed.

• Love suggested and ordained it.
• Love actually performed it by its own hands. "In love to my soul thou hast loved it from the pit."
• Love breaks the heart, and binds it up.
• Love sets us free, and then holds us captive.
• We are by love loved out of sorrow, rebellion, despondency, coldness, and weakness. Acknowledge this heartily.
• Measure this love by your demerit, your danger, your present complete safety, and by the greatness of the Deliverer, and what the delivery cost him.
• Treasure this love, and sing of it all the days of your life.

III. ABSOLUTE PARDON. "Thou hast cast all my sins behind thy back?"

1. This was the cause of his restored peace. He was burdened while sin remained, but when that was gone, peace returned.
2. This removed the whole burden. "Sins"; "my sins"; "all my sins:"
3. This involved effort on God's part. "Thou hast cast?' We remember the more than herculean labors of Jesus, who has hurled our load into the bottomless deep.
4. This is wonderfully described. "Behind thy back"; this is:

• The place of desertion. God has gone from our sin never to return to it. He has left it for ever, and it will never cross his path again, for he never moves backward.
• The place of forgetfulness: he will not remember it any more.
• The place of nonentity: nothing is behind the back of God.

Therefore we will tell others our story, as Hezekiah has told us his. Let us seek out one or more who will hear us with attention.
"Therefore we will sing my songs to the stringed instruments" (verse 20). At this hour let us lift up the voice of gratitude.

Enlargements

Thomas Bilney, the martyr, after his submission to the Papacy, being brought again to repentance, was, as Latimer reports, for a time inconsolable. "His friends dared not suffer him to be alone day or night. They comforted him as they could, but no comforts would serve; and as for the comfortable places of Scripture, to bring them to him was as though a man should run him through the heart with a sword?"

Now friend, give me your answer: Is it best to see sin and guilt now, while you may see a Savior also; or to see sin arid a judge hereafter, but no Savior? Sin you shall see, as we say, in spite of your teeth, will you, nil you. Oh, then, let me see sin and guilt now; Oh, now, with a sweet Savior, that I may have this woeful sight past when I come to die. — Giles Firmin

"Thou hast cast," etc. These last words are a borrowed speech, taken from the manner of men, who are wont to cast behind their backs such things as they have no mind to see, regard, or remember. A gracious soul hath always his sins before his face: "I acknowledge my transgressions, and my sin is ever before me"; and therefore no wonder if the Lord cast them behind his back. A father soon forgets and casts behind his back those faults that the child remembers and hath always before his eyes, so cloth the Father of spirits. — Thomas Brooks

I have read somewhere of a great divine (I think it was ficolampadius), who being recovered from a great sickness, said,"I have learned! under this sickness to know sin and God" Did he not know these before? Doubtless he could preach good sermons concerning God and sin; but the Spirit, it seems, in that sickness, taught him these otherwise than he knew them before. — Giles Firmin

Some of the pits referred to in the Bible were prisons; one such I saw at Athens, and another at Rome. To these there were no openings except a hole at the top, which served for both door and window. The bottoms of these pits were necessarily in a filthy and revolting state, and sometimes deep in mud. Isaiah speaks of "the pit of corruptionS' or putrefaction and filth. — John Gadsby

Dr. Watts, from his early infancy to his dying day, scarcely ever knew what health was; but however surprising it may appear, he looked on the affliction as the greatest blessing of his life. The reason he assigned for it was, that, being naturally of a warm temper, and an ambitious disposition, these visitations of divine providence weaned his affections from the world, and brought every passion into subjection to Christ. This he often mentioned to his dear friend, Sir Thomas Abney, in whose house he lived many years. — John Whitecross

Charles Hadden Spurgeon

75．苦與甘

「看哪，我得平安，卻經歷極大的痛苦；然而你因愛我的靈魂，救我脫離敗壞的坑，因為你把我一切的罪扔在你背後。」——以賽亞書 38:17 (17看哪，我受大苦，本為使我得平安；你因愛我的靈魂（或譯：生命）便救我脫離敗壞的坑，因為你將我一切的罪扔在你的背後。)
這裡記載的是一個人的情形：就一切屬世的幫助而言，他已是個必死之人；然而禱告卻為他的痊癒得勝，使他的年日得以延長。
他記錄自己的經歷，是為了榮耀神、使自己得著更新，也為了鼓勵我們。
在我們極深的低谷中，我們仍有同一位神可以幫助我們。
希西家在這一節經文中向我們陳明——

一、有益健康的苦楚

「我得平安，卻有苦中之苦」（旁註）。

1. 他原本在平安之中。這樣的平安很可能帶來一種危險的狀態：心靈變得屬肉體的安逸、自滿、停滯、昏睡、疏忽、世俗化。
2. 他經歷了一個轉變。這轉變既突然又令人震驚——「看哪」。它徹底打破了他原有的平安，並取而代之。
3. 他的新狀態是極深的憂傷。「苦楚」、「極大的苦楚」。在身體狀況與內心情感上，他嚐到了茵蔯和苦膽的滋味。請讀前面的經文，就能看見他如何哀哭。
4. 這苦楚成了他得醫治的途徑。「這樣你必使我痊癒」（第16節 16主啊，人得存活乃在乎此。我靈存活也全在此。所以求你使我痊癒，仍然存活。）。

• 這使他為過去悔改，他提到「我的罪」。
• 這使他屈膝禱告。
• 這顯明了他內在的退後與恩典的軟弱。
• 這使他除去自己的污穢。
• 這加深了他對神的信心：「耶和華本要救我」（第20節 20耶和華肯救我，所以，我們要一生一世在耶和華殿中用絲弦的樂器唱我的詩歌。）。

5. 平安再次回來，並伴隨著喜樂的歌聲。
   若有人如今正在喝那苦杯，當振作精神，因為神手中也有救恩的杯。

二、拯救的愛

「你因愛我的靈魂，拯救了它。」
就字面的意思而言，這是從疾病中得著恢復；但它的含義遠不止於此：在表面之下，是對靈魂的益處。
讓我們留意——

1. 愛的行動。「你愛我的靈魂，使它脫離深坑」（旁註）。
   

• 主把靈魂從地獄之坑、罪惡之坑、絕望之坑、試探之坑、死亡之坑中拯救出來；只有祂能做成這事。

2. 成就此事的愛。
   • 愛提出並預定了這拯救。
   • 愛親自動手完成了這拯救：「你因愛我的靈魂，把它從坑中拉出來。」
   • 愛使人心碎，也醫治破碎的心。
   • 愛使我們得自由，卻又用愛把我們繫住。
   • 我們是被愛從憂傷、悖逆、沮喪、冷淡與軟弱中愛出來的。請由衷地承認這一點。
   • 請以以下幾方面來衡量這愛：你的不配、你的危險、你如今完全的安全、拯救者的偉大，以及這拯救付出的代價。
   • 珍藏這愛，終身歌頌它。

三、完全的赦免

「你把我一切的罪扔在你背後。」

1. 這是他平安得以恢復的原因。罪仍在時，他心中沉重；罪被除去後，平安就回來了。
2. 這完全挪去了全部的重擔。「罪」、「我的罪」、「一切的罪」。
3. 這顯明了神所付出的作為。「你把……扔在。」我們想起耶穌所成就的、遠超海克力士的勞苦——祂把我們的重擔投進無底的深淵。
4. 這描述極其奇妙。「在你背後」，這意味著：

• 被棄絕之處。神已離開我們的罪，永不回頭；祂永遠不再與之相遇，因為祂從不後退。
• 被遺忘之處。祂不再記念它。
• 不存在之處。在神的背後，什麼也不存在。

因此，我們要像希西家一樣，向人述說我們的故事。讓我們去尋找一兩位願意專心聆聽的人。
「所以，我們要一生一世在耶和華的殿中，用絲弦的樂器唱我的詩歌」（第20節）。此時此刻，讓我們高聲發出感謝的讚美。

延伸分享

托馬斯・比爾尼（殉道者）在屈服於羅馬教廷之後，又被帶回悔改之中。據拉提默記載，他曾一度陷入極深的憂傷，幾乎無法安慰。「他的朋友不敢讓他日夜獨處。他們盡力安慰他，但一切安慰都無濟於事；至於把安慰人的經文拿給他，就好像有人用劍刺透他的心一樣。」

現在，朋友，請回答我：是現在看見罪與罪責，同時也能看見一位救主更好呢？還是將來只看見罪與審判，卻再沒有救主更好呢？罪你一定會看見，不管你願不願意。哦，那就讓我現在看見罪與罪責吧！哦，就在現在，有一位甜美的救主，好叫我臨終時，不再需要經歷這可怕的景象。——吉爾斯・費爾明

「你把……扔在背後。」這是一種借用人的說法，因為人常把那些不願再看、不願再顧、不願再記得的事物扔在背後。蒙恩的靈魂，總是把自己的罪放在眼前：「我知道我的過犯，我的罪常在我面前」；因此，主把它們扔在背後，也就不足為奇了。父親很快就忘記並拋棄那些孩子仍記在心中的過錯；眾靈之父也是如此。
——湯瑪斯・布魯克斯

我曾讀到一位偉大的神學家（我想是奧伊科蘭帕迪烏斯），他在一次重病康復後說：「我在這次疾病中，學會了認識罪與神。」他以前不知道嗎？毫無疑問，他能講論關於罪與神的美好講章；但顯然，聖靈在那次疾病中，用一種他從前未曾有過的方式教導了他。——吉爾斯・費爾明

聖經中提到的一些「坑」是監牢；我在雅典與羅馬都見過這樣的地方。這些坑除了頂上的一個洞之外，沒有任何開口，那洞同時作為門與窗。坑底必然污穢不堪，有時甚至滿是泥濘。以賽亞說到「敗壞的坑」，也就是腐爛與污穢之地。——約翰・加茲比

華茲博士從幼年直到臨終，幾乎從未真正享有健康；然而，令人驚訝的是，他卻視這種患難為一生中最大的祝福。他給出的理由是：自己天性熱情、又有野心，而這些神聖的管教使他的心從世界上被斷奶，並使一切情感都降服於基督。他常常將此事告訴他親愛的朋友——他多年居住其家的托馬斯・艾布尼爵士。——約翰・懷特克羅斯

查爾斯・哈登・司布真

76. The Life-Look

Look unto me, and be ye saved all the ends of the earth: for I am God, and there is none else. Isaiah 45:22
THE nations have been looking to their idols for all these weary centuries, but in vain.
Many of them are looking to their boasted philosophies, and still in vain.
False religions, politics, alliances, theories, organizations, men all will be in vain to save the nations.
They must look to God: the God of all the families of the earth.
Happy are we that we live in a time when God's command to the nations is proclaimed abroad. Be it ours to spread the saving truth, and bid men look and live.
The same principle applies to individuals If they would be saved they must look to the Lord.
If you, oh hearer, would be saved, here is the only method — "Look,"

I. WHAT MEANS THIS WORD "LOOK" IN REFERENCE TO GOD?
It includes many things; as for instance:

1. Admit his reality by looking to him. Consider that there is a God, and enthrone him in your mind as a real Person, the true God, and your Lord. Let the Invisible God be to you as real as that which you see with your eyes.
2. Address yourself to him by prayer, thanksgiving, thought, obedience, reverence, etc., looking to him so as to know him, and recognize his presence.
3. Acknowledge that from him only salvation can come. Regard him as the only possible Savior. "There is none else."
4. Anticipate that HE will bless you: look for his interposition.
5. Abide alone in HIM for salvation. Keep your eyes fixed on him, as the Morning Star of your day.

II. FOR WHAT PART OF SALVATION ARE WE THUS TO LOOK?
For every part of it from beginning to end.

1. Pardon. This must be God's act, and it can only come through the atonement which he has provided in Christ Jesus.
2. Preparation for pardon, namely, life, repentance, faith. Grace must prepare us for more grace.
3. Renewal of heart is the Holy Ghosts work: look to him for it. Regeneration must be of the Lord alone.
4.Sustenance in spiritual life is of the Lord alone. All growth, strength, fruit, must be looked for from him.
5.Daily succor in common things is as much a divine gift as great deliverances. Our look should be constant, and it should comprise expectancy for time as well as eternity.
Any one matter left to self would ruin us altogether.

III. WHAT IS OUR ENCOURAGEMENT TO LOOK?

1. His command. He bids us look, and therefore we may look.
2. His promise. He says, "look, and be saved," and he will never run back from his own word.
3. His Godhead. "For I am God." All things are possible to him: his mercy is equal to our salvation, his glory will be manifest thereby.
4. His character, as "a just God and a Savior" (see verse 21). This combination is seen by those who know the cross, and it is full of hope to sinners.
5. His broad invitation: "all the ends of the earth." Each seeking soul may be sure that he is included therein.
Who will refuse so simple an act as to look?

IV.WHAT IS THE BEST TIME IN WHICH TO LOOK?

Look now, at this very moment.
1. The command is in the present tense: "Look unto me."
2. The promise is in the same tense: "and be ye saved." It is a fiat, like "light be." It takes immediate effect.
3. Your need of salvation is urgent: you are already lost.
4. The present time is yours, no other time is yours to use; for the past is gone, and the future will be present when it comes.
5. Your time may soon end. Death comes suddenly. Age creeps on us. The longest life is short.
6. It is the time which God chooses: it is ours to accept it.

This is a great soul-saving text: give earnest heed to it
All who have obeyed it are saved: why should you not at once be saved? This is the one command: "Look! Look!"

Stories and Brevities

A striking example of prayer unto "gods that cannot save" is given by Miss Isabella Bird, who describes a service in a Buddhist temple in Japan, when a popular priest preached to a vast congregation on future punishment, i.e., the tortures of the Buddhist hells. When he concluded, the people, slightly raising the hands on which the rosaries were wound, answered with the roar of a mighty response, "Eternal Buddha, save?

To this text, under God, I owe my own deliverance from despair. An explanation of the work of Jesus, given by a humble, unlettered lay preacher, was followed by a direct appeal to me. "Young man, you are miserable, and you will never be happy unless you obey this message. Look! Look!" I did look, and in that instant lost my crushing load of guilt. It was all clear to me. Jesus had taken the sins of all believers. I believed, and knew that he had taken mine, and therefore I was clear. The matchless truth of the substitution of the divine Lord for me was light and liberty to my soul. A look saved me, and for my present salvation I have no other resort but still to look. "Looking unto Jesus" is a motto both for penitent and preacher, for sinner and saint. — C. H. S.

There is an affecting story of a celebrated literary man, Heinrich Heine, who was prematurely disabled by disease, and utterly heart-sick and weary. In one of the art palaces of Paris there is the famous statue called the Venus of Milo, the bewitching goddess of pleasure, which, by the rude accident of time, has lost both her arms, but still preserves much of her supreme, enchanting beauty. At the feet of this statue Heine cast himself down in remorse and despair, and, to use his own words, "There I lay a long time, and wept so passionately that a stone must have had compassion on me. The goddess looked down compassionately upon me, but she was helpless to console me. She looked as if she would say — 'See you not that I have no arms, and that therefore I can give you no help?'" So, vain and useless is it to look to any for spiritual help and comfort, except to him of whom it is declared, "Behold, the Lord's hand is not shortened, that it cannot save."

Some divines would need a week in which to tell you what you are to do to be saved: but the Holy Ghost only uses four letters to do it. Four letters, and two of them alike — "Look!"

Be not like the man, in the Interpreter's house, whose eyes were fixed on the ground where he was raking together straws and dust, and who would not look up to him who was offering him a celestial crown. Look up! Look up!
Charles Hadden Spurgeon

76．生命之仰望

「地極的人都當仰望我，就必得救；因為我是神，並無別神。」——以賽亞書 45:22 (22地極的人都當仰望我，就必得救；因為我是神，再沒有別神。)
列國這些疲憊的世代以來，一直仰望他們的偶像，卻都是徒然。
許多人仰望他們自誇的哲學，結果仍然是徒然。
虛假的宗教、政治、結盟、理論、組織、人物——這一切都不能拯救列國。
他們必須仰望神——萬族萬家的神。
我們有福了，因為我們活在一個時代，神對萬國的命令正被廣泛宣告。願這成為我們的使命，去傳揚這救人的真理，並呼召世人「仰望而活」。
同樣的原則也適用於個人：若要得救，就必須仰望主。
哦，聽者啊，若你要得救，這裡就是唯一的方法——「仰望」。

一、「仰望」神是什麼意思？

這個詞包含許多方面，例如：

1. 藉著仰望承認祂的真實。思想確信有一位神，並在你心中尊祂為一位真實的位格——真神、你的主。使那位看不見的神，對你而言如同你眼目所見的一樣真實。
2. 藉著禱告、感謝、思想、順服、敬畏等，向祂傾心。仰望祂，以致認識祂，並承認祂的同在。
3. 承認唯有從祂而來拯救。視祂為唯一可能的救主——「並無別神」。
4. 期待祂要賜福於你。仰望祂的介入與作為。
5. 單單倚靠祂得救。將你的眼目定睛於祂，好像清晨的明星，照亮你的一日。

二、我們仰望，是為了得著救恩的哪一部分？

為了救恩從起頭到末了的每一部分。

1. 赦免。這必須是神的作為，只能藉著祂在基督耶穌裡所預備的贖罪而來。
2. 為赦免作預備的恩典——生命、悔改、信心。恩典必須為更多的恩典作預備。
3. 心靈的更新是聖靈的工作。當仰望祂；重生唯獨出於主。
4. 屬靈生命的供應全在於主。一切的成長、力量、結果子，都要向祂仰望。
5. 日常生活中的扶助，同樣是神所賜的恩典。如同重大的拯救一樣。我們的仰望應當不斷，既期待今生，也期待永恆。

若有任何一件事交給自己承擔，便足以使我們全然敗壞。

三、我們仰望的鼓勵是什麼？

1. 祂的命令。祂吩咐我們仰望，因此我們可以仰望。
2. 祂的應許。祂說：「仰望我，就必得救。」祂永不收回自己的話。
3. 祂的神性。「因為我是神。」萬事在祂都能；祂的憐憫足以成就我們的救恩，而祂的榮耀也必因此彰顯。
4. 祂的品格——「又公義，又施行拯救的神」（見第21節 21你們要述說陳明你們的理，讓他們彼此商議。誰從古時指明？誰從上古述說？不是我－耶和華嗎？除了我以外，再沒有神；我是公義的神，又是救主；除了我以外，再沒有別神。）。這樣的結合，凡認識十字架的人都看得見，對罪人充滿盼望。
5. 祂廣大的邀請——「地極的人」。每一顆尋求的心，都可以確信自己包括在其中。

誰會拒絕這樣一個簡單的行動——仰望呢？

四、仰望的最佳時刻是什麼時候？

現在，就在此刻仰望。

1. 命令是現在式的：「仰望我。」
2. 應許也是現在式的：「就必得救。」這是一句命令式的宣告，如同「要有光」，立刻生效。
3. 你得救的需要是迫切的：你已經失喪。
4. 現在是你唯一擁有的時間。過去已逝，未來尚未到來；未來來臨時，也只是「現在」。
5. 你的時間可能很快就結束。死亡突然而至，年歲悄然增長；即便最長的生命也十分短暫。
6. 這是神所揀選的時刻；我們的責任是接受它。

這是一段極其寶貴、拯救靈魂的經文：請鄭重留意。
凡順服這命令的人都得救了；為什麼你不立刻得救呢？這只有一個命令：「仰望！仰望！」

故事與短語

依莎貝拉・伯德小姐記載了一個向「不能救人的神」禱告的生動例子。她描述了在日本一座佛寺中的一場聚會：一位深受歡迎的僧侶向龐大的會眾講論將來的刑罰——即佛教地獄的酷刑。講道結束時，眾人微微舉起繞著念珠的雙手，以雷鳴般的聲音齊聲回應：「永恆的佛啊，拯救我們！」

在神的恩典之下，我自己脫離絕望，正是因著這節經文。一位謙卑、沒有受過教育的平信徒傳道人，向我解釋了耶穌的工作，然後直接對我呼召：「年輕人，你很痛苦；若不順服這信息，你永遠不會快樂。仰望！仰望！」
我仰望了，就在那一刻，我沉重的罪擔完全卸下。一切對我都清楚了：耶穌已擔當了所有信徒的罪；我信了，也知道祂已擔當了我的，因此我得以釋放。神聖之主代替我受罰的無比真理，成了我靈魂的光明與自由。一個仰望拯救了我；而我今日的得救，仍然沒有別的依靠，唯有繼續仰望。「仰望耶穌」既是悔改者的座右銘，也是傳道人的座右銘；既屬罪人，也屬聖徒。——C. H. 司布真

有一則感人的故事，關於著名文學家海涅。他因疾病過早失去健康，心靈極度疲憊與憂傷。在巴黎的一座藝術宮殿中，有一尊舉世聞名的雕像——米羅的維納斯，這位迷人的歡樂女神，因歲月的粗暴摧殘而失去了雙臂，卻仍保有極高的、令人著迷的美麗。海涅在這尊雕像腳前俯伏，滿懷悔恨與絕望；用他自己的話說：「我在那裡躺了很久，哭得如此淒厲，連石頭都該為我動容。女神慈悲地俯視著我，卻無力安慰我。她似乎在說：『你難道看不見我沒有手臂，因此不能幫助你嗎？』」照樣，仰望任何人尋求屬靈的幫助與安慰，都是虛空無益的；唯有那一位，正如所宣告的：「耶和華的膀臂並非縮短，不能拯救。」

有些神學家需要用一整個星期，才能告訴你該如何得救；但聖靈只用四個字母就說清楚了——四個字母，其中還有兩個一樣的：「仰望！」

不要像《天路歷程》中解說者家裡的那個人，眼睛只盯著地上，耙著稻草與塵土，卻不肯抬頭看那位正向他遞上天上冠冕的人。抬頭吧！抬頭仰望！
查爾斯・哈登・司布真

77. A Sermon for the Aged

And even to your old age I am he; and even to hoar hairs will I carry you: I have made, and I will bear; even I will carry, and will deliver you. Isaiah 46:4
THE doctrine of the text is the unchanging nature of God, and the constancy of his kindness towards his people in providence and grace.
We need scarcely prove the unchanging nature of God's dealings with his people, during the short period of mortal life, when:

• In nature we see many things unchanged during seventy or eighty years: sun, ocean, rocks, etc.

• We see his Word and gospel to be still the same.

• Prayer, praise, communion, and holy service are the same.

• Our experience is similar to that of saints in the olden time.

• Especially we remember that the very nature of God places mutability beyond the range of supposition.

Of the Lord's dealings in providence and grace it is scarcely necessary to prove the immutability, when we remind you:

• That the mercies of one age are in the main identical with those of another; and the promises are altogether unaltered.

• That holy men are ready to testify to the faithfulness of God, and that both now and in the past the witnesses to his divine truth and immutability are many.

• That divine strength is not dependent on man's weakness; divine love is not changed by man's demerits; and divine truth is not affected by lapse of years.

• That the completion of the body of Christ requires the preservation of all the saints, and therefore the Lord must abide the same to every one of them.

Yet without doubt "old age" has its peculiarities, which do but serve to evidence the firmness of God's grace.
I. IT HATH ITS PECULIAR MEMORIES.
1. it remembers many joys, and it sees in them proofs of love.
2. It remembers many visits to the house of sickness, and it recollects how the Lord cheered its desolate chamber.
3. it remembers many trials in its loss of friends, and its changes of condition, but it sees HIM to have been ever the same.
4. it remembers many conflicts with temptation, doubt, Satan, the flesh, and the world; but it remembers how HE covered its head in the day of battle.
5. It remembers its own many sins; and it is not forgetful how man, professors have made shipwreck of faith; but it dearly sees covenant faithfulness in its own preservation.
All our recollections are unanimous in their testimony to an unchanging God.
II. IT HATH ITS PECULIAR HOPES.
It has now few things to anticipate; but those few are the same as in younger days, for the covenant abides unaltered.
l. The Ground of its hope is still Jesus, and not long service.
2. The Reason of its hope is still faith in the infallible Word.
3. The Preservation of its hope is in the same hands.
4. The End of its hope is still the same heaven, the same crown of life and blessedness.
5. The Joy of its hope is still as bright and cheering as before.
III. IT HATH ITS PECULIAR SOLICITUDES.
Cares are fewer, for business is curtailed, and the needs which remain only serve to show that God is the same.
1. The Body is infirm, but grace makes amends for the departed joys of youth, health, and activity.
2. The Mind is weaker, the memory less retentive, and the imagination less vivid; but gracious doctrines are more sweet than ever, and eternal verities sustain the heart.
3. Death is nearer, but then Heaven is nearer too. Earth may be less lovely, but the home-country is dearer, since more loved ones have entered it, and have left us fewer ties to earth.
4. Preparation by Examination is now more imperative, but it is also more easy, since repetition has removed its difficulties, faith has more constancy, and tried promises afford richer comfort.
All these prove God the same.
IV. IT HATH ITS PECULIAR BLESSEDNESS.
Deprived of certain enjoyments, age is enriched with others.
1. It has a long experience to read, proving the promise true.
2. It has less wavering in its doctrines, knowing now what once it only guessed.
3. It has less to fear in the future of life, seeing the way is shorter.
4. It has more divine unveilings of the celestial regions, for it is now in the land Beulah.
5. It has less business on earth, and more in heaven, and hence it has an inducement to be more heavenly-minded
Here is divine love made manifest as still the same.
V. IT HATH ITS PECULIAR DUTIES.
These are proofs of divine faithfulness, since they cause men to bring forth fruit in old age. They are:
1. Testimony to the goodness of God, the unchangeableness of his love, and the certainty of his revelation.
2. Comfort to others who are battling, assuring them they will come off safely.
3. Warning to the wayward: such warning coming with tenfold force from the aged saint.
4. And frequently we may add,—
Instruction, since the old man's experience has opened up many a mystery unknown before.
From the whole we gather—

• A lesson to the young to make this God their God, since he will never forsake his people.

• A solace for men in middle life to persevere, for they shall still be carried in the arms of grace.

• A song for the aged, concerning undying love and unchanging mercy.

With mellowed voice let it be sung.
To the Point
Dr. O. W. Holmes says, "Men, like peaches and pears, grow sweet a little while before they begin to decay." This is true; but Christian men should besweet from the hour that they are renewed in heart. Yet even then maturity brings a special mellowness.
Of the Christian it has been said, "The decay, and wasting, and infirmities of old age will be, as Dr. Guthrie called these symptoms of his own approaching death, only 'the land-birds, lighting on the shrouds, telling the weary mariner that he is nearing the desired haven."'
It is a favorite speculation of mine that, if spared to sixty, we then enter on the seventh decade of human life, and that this, if possible, should be turned into the Sabbath of our earthly pilgrimage, and spent Sabbatically, as if on the shores of an eternal world, or in the outer courts, as it were, of the temple that is above, the tabernacle that is in heaven. — Dr. Chalmers
Charles Hadden Spurgeon

77．為年長者而講的一篇道

「直到你們年老，我仍這樣；直到你們白髮，我仍懷抱。我已造作，也必扶持；我必懷抱，也必拯救。」
——以賽亞書 46:4 (4直到你們年老，我仍這樣；直到你們髮白，我仍懷搋。我已造作，也必保抱；我必懷抱，也必拯救。)
本節經文的教義在於：神的不改變性，以及祂在護理與恩典中，對祂百姓始終如一的慈愛。
在我們短暫的今生中，神對祂子民的作為是不改變的，這幾乎無須多加證明，因為：
在自然界中，我們看到許多事物在七、八十年間依然如故：太陽、海洋、岩石等等。
我們看到祂的話語與福音仍然一樣。
禱告、讚美、交通、聖潔的事奉仍然一樣。
我們的屬靈經歷，也與古時聖徒的經歷相同。
尤其當我們記得：神的本性本身，就使「改變」成為不可能的假設。
至於主在護理與恩典中的作為是否不變，幾乎也不必再證明，只要我們想到：
一個世代所領受的憐憫，與另一世代在本質上是相同的；而祂的應許完全沒有改變。
歷世歷代的聖徒都樂意見證神的信實；無論現在或過去，為神真理與不變性作見證的人極其眾多。
神的能力不依賴人的軟弱；神的愛不因人的不配而改變；神的真理也不受歲月流逝的影響。
基督身體的完成，需要所有聖徒都得蒙保守；因此，主對他們每一位都必須始終如一。
然而毫無疑問，「老年」有其特殊之處，而這些正好更加顯明神恩典的穩固。

一、老年有其特有的回憶

• 它記得許多喜樂，並在其中看見愛的證據。
• 它記得多次進入病榻之屋，也記得主如何安慰那孤寂的房間。
• 它記得在失去朋友、境遇變遷中的諸般試煉，卻看見祂始終如一。
• 它記得與試探、疑惑、撒但、肉體與世界的多次爭戰；也記得祂在爭戰之日遮蓋自己的頭。
• 它記得自己許多的罪；也不忘記有許多自稱信徒的人信仰遭難；但它清楚看見，自己得以保守，乃是出於盟約的信實。

我們所有的回憶，都一致見證一位不改變的神。

二、老年有其特有的盼望

如今可期待的事不多；但這些少數的盼望，與年輕時一樣，因為盟約並未改變。

• 盼望的根基仍然是耶穌，而不是長久的服事。
• 盼望的理由仍然是對無誤話語的信心。
• 盼望的保守仍在同一雙手中。
• 盼望的終點仍是同一個天堂、同一頂生命與福樂的冠冕。
• 盼望的喜樂仍然如昔日一樣明亮、甘甜。

三、老年有其特有的憂慮

憂慮減少了，因為事務縮減；而仍然存在的需要，只更顯明神仍舊如一。

• 身體軟弱，但恩典彌補了青春、健康與活力所失去的喜樂。
• 心智衰退，記憶力減弱，想像力不如從前；但恩典的教義比以往更加甘甜，永恆的真理支撐著內心。
• 死亡更近了，但天堂也更近了。地上的事物或許不再可愛，但天鄉卻更為珍貴，因為更多所愛的人已進入其中，使我們與世界的牽絆越來越少。
• 藉著省察作準備如今更加迫切，卻也更加容易；因為反覆操練已除去困難，信心更為穩定，經過試煉的應許帶來更豐富的安慰。

這一切都證明神仍然不變。

四、老年有其特有的福分

雖失去某些享受，老年卻在其他方面更加富足。

• 它擁有漫長的經驗，可證明神的應許真實可靠。
• 在教義上更少搖擺，因為如今所知道的，是從前只能猜測的。
• 對人生未來的恐懼更少，因為路程已縮短。
• 對天上境界有更多屬神的揭示，因為如今已進入比烏拉之地。
• 地上的事務減少，天上的事務增多，因此更受激勵去存屬天的心志。

在這裡，我們看見神的愛顯明為始終如一。

五、老年有其特有的責任

這些責任本身就是神信實的證據，因為它們使人「年老時仍結果子」。這些責任包括：

• 為神的良善、祂愛的不變性、以及祂啟示的確定性作見證。
• 安慰正在爭戰中的人，確信他們終必得勝。
• 警戒偏行己路的人——這樣的警告，從年長聖徒口中發出，力量加倍。
• 並且常常還包括——
  教導，因為老年人的經驗揭開了許多從前未知的奧秘。

總結而言，我們得著——

給年輕人的一個功課：要使這位神成為你的神，因為祂永不撇棄自己的百姓。
給中年人的一個安慰：要持守到底，因為你仍將被恩典的膀臂懷抱。
給年長者的一首歌：歌頌不朽的愛與不改變的憐憫。
讓這首歌以成熟柔和的聲音唱出。

切中要點

奧利佛・溫德爾・霍姆斯博士說過：「人如桃與梨，在開始腐壞之前，會先變得香甜一段時間。」這話固然不錯；但基督徒應當從心被更新的那一刻起，就開始甘甜。然而，成熟確實會帶來一種特別的醇厚。
有人論到基督徒說：「老年的衰退、消耗與軟弱，正如古斯里博士稱自己臨終前的這些徵象，不過是『落在船帆上的陸鳥，告訴疲憊的水手，他已靠近所渴望的港灣。』」
我常有一個喜愛的思想：若蒙保守活到六十歲，我們便進入人生的第七個十年；而這一段歲月，若可能，應當成為我們地上旅程的安息日——如同已站在永恆世界的岸邊，或彷彿置身於天上聖殿的外院、天上的帳幕之中。
——查爾斯・查默斯博士
查爾斯・哈登・司布真

78. Church Increase

The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell. (21) Then shalt thou say in thine heart, Who hath begotten me these, seeing ! have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where had they been? Isaiah 49:20-21
A HOPEFUL mood becomes the church of God, for the memories of the past, the blessings of the present, and the promises of the future are full of good cheer.
"All the promises do travail with a glorious day of grace."
The church lives, progresses, conquers by her faith; let her abandon despondency, as her weakness, her sin, her greatest hindrance.
The prophet, to remove all fear, reminds us that,—

I. IN THE CHURCH THERE ARE DECREASES. "I have lost my children," etc. This is frequently the bitter cry of a church.
1. Death invades the house of God and takes away those who were its pillars and ornaments. But those who depart go to swell the chorus of heaven.
2. Providence takes away useful persons by removal or by excessive occupation which keeps them from holy service. The removed ones go to build up the church elsewhere: those who are lawfully detained by business are still doing the Lord's will.
3. Sin causes some to backslide, wander away, or become inactive. But they go from us because they are not of us.

This decrease is painful, and it may go so far that a church may feel itself to be "desolate" and "left alone." Yet the Lord has not forgotten his church, for he is her Husband.

II. IN THE CHURCH WE SHOULD LOOK FOR INCREASE. "The children which thou shalt have."

Let us not be absorbed in lamenting losses; let us rejoice by faith in great gains which are surely coming.

1. Increase is needful, or what will become of the church?
2. Increase is prayed for, and God hears prayer.
3. Increase can only come through God, but he will give it, and be glorified by it.
4. Increase is promised in the text, and in many other Scriptures.
5. Increase is to be labored for with agony of heart. "As soon as Zion travailed, she brought forth children."

III. IN THE CHURCH INCREASE OFTEN CAUSES SURPRISE.

So narrow are our hearts, so weak our faith, that we are amazed when conversions are numerous

1. Because of the time: "Behold, I was left alone."
2. Because of their number: "Who hath begotten me these?"
3. Because of their former character: "These, where had they been?" They were not after all so very far off.

• Some of them were quite near to us and near to the kingdom, in the family, school, class, congregation, inquiry-room.
• Others were far off in irreligion, and open sin.
• Others were opposed through rationalism, superstition, or self-righteousness.

4. Because of their good nurture: "Who hath brought up these?"
5. Because of their eagerness and courage. "Shall say again in thine ears, The place is too strait for me."
6. Because of their constancy. "Give place to me that I may dwell."

• They come to remain.

Where had they been? Say rather, "Where had we been?" that we had not long ago looked after them, and welcomed them.

IV. IN THE CHURCH INCREASE SHOULD 8E PREPARED FOR.

We make ready for the coming of children. Is the church an unnatural mother? Will she not welcome newborn souls?
We must prepare for an increase—
1. By intense united prayer for it.
2. By the preaching of the gospel, which is the means of it.
3. By every form of Christian effort which may lead to it.
4. By enlarging our bounds: "The place is too strait for me." To provide a larger audience chamber may be a true act of faith.
5. By welcoming all true-born children of God: who say, each one, "give place to me that I may dwell."

Oh, for a triumphant faith that the little one shall become a thousand! Oh, for grace to act upon such faith at once!
"Believe great things; attempt great things; expect great things."

Notes

My observation leads me to believe that, where churches are duly careful in the admission of members, they will find that their best converts come in flocks. My impression is that, when very few come forward, everybody leans towards a less exact judgment than in times when many are forthcoming. Bad fish are more likely to be taken home when fish are scarce than when they are plentiful; for then the fisherman feels more free to make a rigid selection. I say nothing about the severity or laxity of a church in receiving members, but it is incidental to human nature that when we are in a revival we become more guarded, and in dull times we are more apt to look at a convert with a hope which is rather eager than anxious. Thus I account for what I believe to be a fact, that rare converts are frequently bare converts; and that the best sheep come to us in flocks.

Dr. Judson, the devoted missionary to Burmah, during his visit to Boston, was asked, "Do you think the prospect bright of the speedy conversion of the heathen?" "As bright," he replied, "as the promises of God."

Monday, December 22, 1800 — Creesturo, Gokol and his wife, and Felix Carey gave us their experience tonight. Brother C. concluded in prayer after we had sung, "Salvation, oh, the joyful sound!" Brother Thomas is almost mad with joy. — Diary of the Rev. W. Ward, of Serampore

"I am inclined to think that a single soul is never born again, apart from the tender concern and anxiety of some creaturely heart or hearts .... Probably Saul was converted in answer to the prayers of the disciples at Damascus." — John Pulsford

Dr. Isaac Barrow, when a lad, was most unpromising. Such was his misconduct, and so irreclaimable did he seem, that his father, in despair used to say that "if it pleased God to remove any of his children, he wished it might be his son Isaac." What became of the other and more hopeful children of the worthy linen-draper, we cannot tell; but this unworthy son lived to be the happiness and pride of his father's old age, to be one of the most illustrious members of the university to which he belonged, and one of the brightest ornaments of the church of which be became a minister.
Charles Hadden Spurgeon

78．教會的增長

「你失去兒女以後，所生的兒女必再對你耳中說：地方太狹窄，求你給我地方居住。那時你心裡必說：我既喪子，又孤單，是被擄、漂流在外的；誰給我生這些呢？誰將這些養大呢？看哪，我被撇下，獨自一人；這些在哪裡呢？」——以賽亞書 49:20–21 (20你必聽見喪子之後所生的兒女說：這地方我居住太窄，求你給我地方居住。21那時你心裏必說：我既喪子獨居，是被擄的，漂流在外。誰給我生這些？誰將這些養大呢？撇下我一人獨居的時候，這些在哪裏呢？ )
神的教會理當存著充滿盼望的心境；因為對過去的回憶、對現在的祝福，以及對未來的應許，都滿有喜樂與鼓舞。
「所有的應許，都在為榮耀的恩典之日而勞苦生產。」
教會因著信心而活、而前進、而得勝；她當棄絕灰心喪志，因為那是她的軟弱、她的罪、也是她最大的攔阻。
為要除去一切的恐懼，先知提醒我們——

一、教會中確實會有減少

「我喪了我的兒女……」這常常是教會苦痛的呼喊。

1. 死亡侵入神的家，奪去那些作柱石、作裝飾的人；然而離去的人，卻加入了天上的詩班。
2. 神的護理使一些有用的人離開，或是遷移他處，或因事務繁忙而無法投入聖工。被遷移的，是去別處建立教會；被正當事務牽絆的，仍是在遵行主的旨意。
3. 罪使一些人退後、漂流、或變得冷淡不結果子。但他們從我們中間出去，正因他們原不屬於我們。

這樣的減少令人心痛，甚至可能使一間教會覺得自己「荒涼」、「孤單無依」。然而主並沒有忘記祂的教會，因為祂是她的丈夫。

二、在教會中，我們當期待增長

「你將來所生的兒女。」
我們不要只沉溺於哀嘆失去的，卻要憑信心歡喜，因為極大的收穫必定臨到。

1. 增長是必需的，否則教會將何去何從？
2. 增長是人所禱告的，而神垂聽禱告。
3. 增長只能從神而來，但祂必賜下，並因此得榮耀。
4. 增長是有應許的，不只在本經文中，也在許多其他經文裡。
5. 增長需要付代價去勞苦，甚至心靈的陣痛：「錫安一劬勞生產，就生了兒女。」

三、教會的增長常常令人驚訝

因我們的心胸狹小、信心軟弱，當悔改的人數眾多時，我們反而驚奇。

1. 因為時候的緣故：「看哪，我被撇下，獨自一人。」
2. 因為人數之多：「誰給我生這些呢？」
3. 因為他們先前的光景：「這些在哪裡呢？」其實，他們並沒有那麼遠。

• 有些原本就在我們身邊，接近國度：在家庭中、學校裡、班級中、會眾中、查詢室裡。
• 有些遠離宗教，陷於公開的罪中。
• 有些因理性主義、迷信或自義而敵對真道。

4. 因為他們受到良好的牧養：「誰將這些養大呢？」
5. 因為他們的熱切與勇敢：「地方太狹窄，求你給我地方居住。」
6. 因為他們的持久委身：「給我地方，使我可以居住。」
   

• 他們來，是要留下來的。

他們在哪裡呢？倒不如說：「我們在哪裡呢？」若早些去尋找、去歡迎他們，事情豈不早已不同？

四、教會必須為增長作好準備

我們會為孩子的出生預備一切；難道教會會成為一位不自然的母親，不歡迎新生的靈魂嗎？
我們必須為增長作準備：

1. 藉著迫切而合一的禱告。
2. 藉著傳講福音——這是增長的途徑。
3. 藉著各樣基督徒的努力與事奉。
4. 藉著擴張疆界：「地方太狹窄。」預備更大的聚會空間，往往是信心的行動。
5. 藉著接納一切真正重生的神兒女，他們每一位都說：「給我地方，使我可以居住。」

哦，願我們有得勝的信心，看見「微小的要成為一千」！哦，願神賜恩，使我們立刻按著這樣的信心行事！
「信大事；做大事；期待大事。」

註記

我的觀察使我相信：凡在接納會友上謹慎的教會，往往會發現最好的歸信者是成群而來的。當人數稀少時，人較容易放寬標準；就像魚少時，漁夫更可能把壞魚也帶回家，魚多時反而更能嚴格篩選。我不是在論教會接納會友的嚴或寬，只是指出一個人性的附帶現象：復興時，我們更謹慎；冷淡時，反而更急切地盼望。正因如此，我相信一個事實：零星的歸信者，往往只是「勉強的歸信者」；而最好的羊，總是成群而來。

獻身於緬甸的宣教士賈德遜博士在波士頓訪問時，有人問他：「你認為異教徒迅速歸主的前景光明嗎？」他回答說：「如同神的應許一樣光明。」

1800年12月22日，星期一——今晚，克里斯圖羅、戈科爾和他的妻子，以及費利克斯・凱里，分享了他們的經歷。我們唱了〈救恩啊，何等喜樂的聲音〉之後，C.弟兄作結束禱告。湯瑪斯弟兄幾乎因喜樂而發狂。
——塞蘭坡爾 W. 華德牧師日記

「我傾向認為，一個靈魂的重生，從來不是孤立發生的，總有某些受造者的心懷著溫柔的關切與焦慮……掃羅很可能是因著大馬色門徒的禱告而歸主的。」
——約翰・普爾斯福德

艾薩克・巴羅博士年少時極不成材，行為敗壞、似乎無法挽回；他的父親絕望之下，甚至說：「若神願意帶走我任何一個孩子，我希望是以撒。」那位誠實的布商其他更有前途的孩子後來如何，我們不得而知；但這位看似無可救藥的兒子，卻成了父親晚年的喜樂與驕傲，成為其所屬大學最傑出的學者之一，也成為教會最光彩的裝飾之一。
查爾斯・哈登・司布真

79. The Redeemer Described

Wherefore, when I came, was there no man? when I called, was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because there is no water, and dieth for thirst. (3) I clothe the heavens with blackness, and I make sackcloth their covering. (4) The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. (5) The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. (6) I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. Isaiah 50:2-6

THERE was no one to take up the divine challenge: no one to answer for guilty man. To the call of God for one who could save, there was no answer but the echo of his voice.
See who it is that comes to rescue man! Jehovah interposes to save; but he appears in a special manner.
The Lord himself draws the portrait. View it with solemn attention.

I. BEHOLD THE MESSIAH AS GOD!

1. He comes in fullness of power. "Is my hand shortened at all?"
2. His power to save is equal to that with which he destroys. Let Egypt be the instance: "I dry up the sea," etc.
3. His power is that which produces the phenomena of nature."I clothe the heavens with blackness."
4. This should excite deep gratitude, that he who rebukes the sea was himself rebuked; he who clothes the heavens with blackness was himself in darkness for our sake.
5. This should excite confidence; for he is evidently Lord of the sea and the sky, the dark and the gloom.

II. BEHOLD HIM AS THE APPOINTED TEACHER!

1. Instructed and endowed: "the Lord hath given me the tongue of the learned." He knows, and he imparts knowledge.
2. Condescending to the needy: "to him that is weary."
3. Watchful of each case: "that I should know how to speak a word in season." This is a rare gift: many speak, and perhaps speak in season, but have not learned the right manner.
4. Constantly in communion with God: "he wakeneth morning by morning.""He that hath sent me is with me."

Should we not be heartily attentive t6 his teachings? "I will hear what God the Lord will speak."

III. BEHOLD HIM AS THE SERVANT OF THE LORD!

1. Prepared by grace:"he wakeneth mine ear to hear." He spoke not his own words, but those which he had heard of his Father.
2. Consecrated in due form: "hath opened mine ear," boring it to the door-post. This was publicly done in his baptism, when in outward symbol he fulfilled all righteousness.
3. Obedient in all things: "I was not rebellious." In no point did Jesus refuse the Father's will, not even in Gethsemane.
4. Persevering through all trials: "neither turned away back." He did not relinquish the hard task, but set his face as a flint to carry it through.
5. Courageous in it all: as we see in the verse following our text.

What a model for our service! Consider him, and copy him.

IV. BEHOLD HIM AS THE PEERLESS SUFFERER!

1. His entire submission; his back, his cheeks, his hair, his face.
2. His willing submission:"I gave my back to the smilers." "I hid not my face."
3. His lowly submission, bearing the felon's scourge, and the utmost of scorn: "shame and spitting."
4. His patient submission. Not a word of reproach, or resentment.

Grace had taught him effectually, and he suffered perfectly.
It may bring out important truths very vividly if we make combinations of the four subjects which have come before us.

• Place the first and the last together: the God and the Sufferer. What condescension! What ability to save!
• Place the two middle terms together: the Teacher and the Servant, and see how sweetly he serves by teaching, and teaches by serving.
• Put all together, and let the blended characters ensure ardent affection, obedient reverence, and devout delight.

A Golden Lecturer's Word

I imagine myself placed in the world at the time when the Christ was expected, commissioned to announce to it that God was about to send his own Son, having endowed him with "the tongue of the learned." What excitement in all the schools of philosophy! What gatherings of the sages of the earth! What expectations of the discoveries with which science was about to be enriched! "Now? say they, "shall long-hidden secrets be revealed: now shall we penetrate the laboratories of nature, and observe all those processes of which, at present, we see only the results. For what purpose can the tongue of the learned have been given to a Divine Person, if not that he may expound mysteries to the world, that he may tell us what the wise have been unable to detect, and the studious labored in vain to unfold?"

But this Divine Person shall speak for himself to the assembled throng of philosophers and sages. "Yes, the Lord God hath given me the tongue of the learned; and I have descended that I might speak with that tongue to every nation of the earth. But he hath not: given me the tongue that ! might tell how stars and planets roll, or settle the disputes of the wise. He hath not given me the tongue that I should know how to speak a word to you, ye disputers of this world; but simply that I should know how to speak a word in season to him that is weary." Oh, how fallen are the expectant countenances of philosophers and sages! "Is this all?" they exclaim. "Was it only for this that the tongue of the learned was bestowed? Does this require, or can this employ, the tongue of the learned?"

Nay, men of science, turn not angrily away. With all your wisdom you have never been able to do this. The weary have sought to you in vain. They have found no "word in season? no word of comfort and sustainment; and why then should you be indignant at the province here assigned to "the tongue of the learned"?
What tongue but"the tongue of the learned" could speak"a word in season" to a world oppressed with this universal weariness? The tongue must be one which could disclose the mysteries of the Godhead, prove the immortality of the soul, and be charged with intelligence as to the pardon of sin, and the mode of reconciliation between man and his Maker: things into which angels had in vain striven to look. — Condensed from Henry Melvill
Charles Hadden Spurgeon

79．救贖主的描繪

The Redeemer Described
「我來的時候，為何無人？我呼喚的時候，為何無人應答？我的手豈是縮短、不能救贖嗎？我豈無能力拯救嗎？看哪，我一斥責，海就乾了；我使江河變為曠野；其中的魚因無水而發臭，渴死。（3）我使諸天以黑暗為衣，用麻布遮蓋它們。（4）主耶和華賜給我受教者的舌頭，使我知道怎樣用話語扶助疲乏的人；祂每日清晨喚醒我，喚醒我的耳朵，使我能像受教者一樣聽。（5）主耶和華開通我的耳朵，我並未悖逆，也未退後。（6）我任人打我的背，任人拔我兩腮的鬍鬚；我沒有掩面，躲避羞辱和唾罵。」——以賽亞書 50:2–6 (2我來的時候，為何無人等候呢？我呼喚的時候，為何無人答應呢？我的膀臂豈是縮短、不能救贖嗎？我豈無拯救之力嗎？看哪，我一斥責，海就乾了；我使江河變為曠野；其中的魚因無水腥臭，乾渴而死。3我使諸天以黑暗為衣服，以麻布為遮蓋。耶和華僕人的順服4主耶和華賜我受教者的舌頭，使我知道怎樣用言語扶助疲乏的人。主每早晨提醒，提醒我的耳朵，使我能聽，像受教者一樣。5主耶和華開通我的耳朵；我並沒有違背，也沒有退後。6人打我的背，我任他打；人拔我腮頰的鬍鬚，我由他拔；人辱我，吐我，我並不掩面。)

當神發出這神聖的挑戰時，竟無一人應聲：沒有一個人能為有罪的人類辯護。當神呼召一位能施行拯救者時，回應祂的只有祂自己聲音的回響。
請看那前來拯救人的究竟是誰！是耶和華親自介入施行拯救；但祂以一種特別的方式顯現。
主親自描繪這幅肖像。讓我們以莊嚴的心來觀看。

一、看哪，彌賽亞是神！

1. 祂帶著完全的能力而來：「我的手豈是縮短的嗎？」
2. 祂拯救的能力，與祂施行審判、毀滅的能力同樣偉大——埃及就是明證：「我使海乾了」。
3. 祂的能力掌管自然界的異象：「我使諸天披上黑暗。」
4. 這應當激起我們深深的感恩：那斥責大海的，竟甘願被責打；那使天披黑暗的，竟為我們進入幽暗之中。
5. 這也應當激發我們完全的信靠；因祂顯然是海與天、黑暗與幽冥的主。

二、看哪，祂是受命的教師！

1. 祂受教並被賦予能力：「主賜給我受教者的舌頭。」祂知道，也能教導。
2. 祂俯就有需要的人：「對疲乏的人說話。」
3. 祂洞察每一個個案：「知道怎樣說合時的話。」這是極其稀有的恩賜；許多人能說話，甚至在合適的時候說，卻未必知道如何說。
4. 祂時刻與神交通：「每日清晨喚醒我。」「差我來的，與我同在。」

我們豈不當全心留意祂的教訓嗎？「我要聽神耶和華所說的話。」

三、看哪，祂是耶和華的僕人！

1. 祂藉恩典預備自己：「祂喚醒我的耳朵，使我能聽。」祂所說的不是自己的話，而是從父那裡所聽來的。
2. 祂正式分別為聖：「祂開通我的耳朵」，如同把耳朵鑽在門框上，表明終身為僕。這在祂受洗時公開顯明，祂以外在的行動成全諸般的義。
3. 祂在一切事上順服：「我並未悖逆。」即使在客西馬尼園，也未曾拒絕父的旨意。
4. 祂在一切試煉中堅持到底：「也未退後。」祂沒有放棄艱鉅的使命，乃是定意完成。
5. 祂在其中顯出勇敢——正如經文接下來所描述的。

這是我們服事的何等榜樣！思想祂，效法祂。

四、看哪，祂是無與倫比的受苦者！

1. 祂完全的順服——背、臉頰、鬍鬚、面容，全然交出。
2. 祂甘心的順服：「我任人打我的背……我沒有掩面。」
3. 祂卑微的順服——承受罪犯的鞭打，以及極端的羞辱：「羞辱和唾罵。」
4. 祂忍耐的順服——沒有一句責備或報復的言語。

恩典徹底地教導了祂，祂也完全地受苦。
若將前述四個主題彼此對照，真理便更加鮮明：

• 把第一與第四並列——神，卻也是受苦者：何等的降卑！何等完全的拯救能力！
• 把中間兩項並列——教師與僕人：祂以教導來服事，也以服事來教導。
• 把一切合而為一，這些交織的特質必激發我們火熱的愛、順服的敬畏，以及敬虔的喜樂。

一位金口講員的話

我想像自己身處基督即將降臨的時代，奉命向世人宣告：神將差遣祂的獨生子，並賜給祂「受教者的舌頭」。
哲學學派將何等震動！世上的智者將何等聚集！他們會期待何等驚人的發現，認為科學將因此大大豐富！
「如今，」他們說，「隱藏已久的奧秘必被揭開；我們將進入自然的實驗室，觀察那些我們目前只能看到結果、卻無法理解過程的事。若神賜給一位神聖人物『受教者的舌頭』，不正是要祂向世人解開宇宙的謎團嗎？」

然而，這位神聖的人物卻親自對這群哲學家與智者說：「是的，主耶和華賜給我受教者的舌頭；我降臨世上，是要用這舌頭向萬國說話。但祂不是賜我舌頭，好讓我講解星辰如何運行，或裁決智者的爭論；祂賜我舌頭，並不是要我對這世上的辯士說話，而只是要我知道，如何對疲乏的人說一句合時的話。」

哲學家與智者的臉色頓時黯淡下來：「就只有這樣嗎？」他們呼喊道，「這也需要『受教者的舌頭』嗎？」
不要憤然離去，科學家們！你們所有的智慧，從未能做到這一點。疲乏的人曾向你們求助，卻徒然無功；他們找不到一句安慰、扶持的話。那麼，為何你們要因這使命而憤怒呢？
若不是「受教者的舌頭」，又怎能向這被普遍疲乏壓傷的世界，說出一句合時的話？
這舌頭必須能揭示神性的奧秘，證明靈魂的不朽，並宣告罪得赦免與人神和好的途徑——這些正是天使也渴望窺探的事。——節錄自亨利．梅爾維爾（Henry Melvill）
查爾斯．海登．司布真

80. The Redeemer's face set like a Flint

For the Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. Isaiah 50:7
THERE was no flint in the heart of Jesus, but there was much in his face. He was as resolute as he was submissive. Read verse 6 and this verse together — "I hid not my face from shame and spitting. . . I have set my face like a flint." Gentleness and resolve are married.
In Luke 9:51, we read,"he steadfastly set his face to go to Jerusalem:" In our Lord there was no turning aside, though none helped him, and every one hindered him. He was neither confounded by thoughts within his own soul, nor rendered ashamed by the scorn of others.
Let us consider our Lord's stern resolution thus,—

I. HIS STEADFAST RESOLVE TESTED.

He declared his determination in the language of our text, and by many an ordeal this declaration was justified. He was tried—

1. By the offers of the world. They would make him a king. His triumphant ride into Jerusalem proved how easily he could have become a popular leader. By a little compromise he might have won an enthusiastic following as a religious teacher.
2. By the persuasions of friends. Peter rebuked him. All the disciples marveled at his determination. His relatives sought a very different career for him. Many yield to well-meaning friends; but Jesus set his face like a flint.
3. By the unworthiness of his clients.

• He that ate bread with him betrayed him.
• His disciples forsook him and fled.
• The whole race conspired to put him to death.

4. By the bitterness which he tasted at his entrance upon his great work as a substitutionary sacrifice. Gethsemane, the betrayal, the fa]se accusation, the mockery: these were sharp commencements, and many have shrunk when the fire has begun to kindle upon them; but Jesus stood firm.

5. By the ease with which he could have relinquished the enterprise.

• Pilate would have released him had Jesus pleaded.
• Legions of angels would have come to his rescue.
• He might himself have come down from the cross.
• He was not held to his work by inability to quit it, but only by that love which is strong as death. He said, "If it be possible, let this cup pass from me": the impossibility lay in his resolve to redeem his people.

6. By the taunts of those who scoffed.

• The people: "Let us see whether Elias will come to save him."
• The priests, etc.: "If he be the King of Israel," etc.
• The thieves: "If thou be Christ, save thyself and us."

Strong men have been overcome by ridicule; but not so Jesus.

7. By the full stress of the death-agony.

The pain, thirst, fever, fainting, desertion, death: none of these moved him from his invincible resolve.

II. HIS STEADFAST RESOLVE SUSTAINED.

As man, our Lord owed his glorious steadfastness to several things, and he gives us in the text two "therefores." It was due —
1. To his divine schooling (see verse 4).
2. To his conscious innocence."I know that I shall not be ashamed" (see verse 5).
3. To the joy that was set before him. He would overcome for his people. "Who will contend with me?" (see verse 8).
4. Specially to his unshaken confidence in the help of the Lord God. We have this both in the text and in verse 9.
Even to his cry of "It is finished" he never flinched, but held to his grand purpose.

III. HIS STEADFAST RESOLVE IMITATED.

1. Our purpose must be God's glory, as his was.
2. Our education must be God's teaching, as his was.
3. Our life must combine active and passive obedience, as his did (see verses 5 and 6).
4. Our strength must lie in God, as his did.
5. Our path must be one of faith, as his was. Note verse 10, and its remarkable connection with the whole subject.
6. Our resolve must be carefully made, and steadily carried out till we can say, "It is finished," in our manner and degree.

Close with a warning to the men of this world from verse 11.

The ungodly must have present light, from earth, from a fire of their own kindling, from mere momentary sparks.
Their resolve will end in eternal regrets; they shall lie down as for the night; their bed shall be sorrow; they shall never rise from it.

Addenda

A secret divine support was rendered to the human nature of our Redeemer; for the great work in which he was engaged required abundant strength. One has well said that "it would have broken the hearts, backs, and necks of all the glorious angels in heaven, and all the mighty men upon earth, had they engaged in,it." Upon the Father's aid the Lord Jesus relied, according to our text; and this enabled him to contemplate the tremendous woes of the passion with a resolve of the most steadfast kind. Faith in God is the best foundation for a firm resolution, and a firm resolution is the best preparative for a great undertaking. There is nothing so hard but that it can be cut by that which is harder: against his hard labor our Lord set his harder determination. His face was as a flint; you could not turn him to leave his work, nor melt him to pity himself. He was set upon it: he must die because he must save his people; and he must save his people because he loved them better than himself.

The saints endeavor to imitate the strong resolve of their Lord to yield themselves up. For instance, a Scottish peasant, dying as a martyr on the scaffold, said,"I came here to die for Christ, and if I had as many lives in my hand as I have hairs on my head, I would lay them all down for Christ."

Oh, what a sea of blood, a sea of wrath, of sin, of sorrow and misery, did the Lord Jesus wade through for your internal and eternal good! Christ did not plead, "This cross is too heavy for me to bear; this wrath is too great for me to lie under; this cup, which hath in it all the ingredients of divine displeasure, is too bitter for me to sup off, how much more to drink the very dregs of it!" No, Christ stands not upon this; he pleads not the difficulty of the service, but resolutely and bravely wades through all, as the prophet shows. Christ makes nothing of his Father's wrath, the burden of your sins, the malice of Satan, and the rage of the world, but sweetly and triumphantly passes through all. Ah, souls, if this consideration will not raise up your spirits above all the discouragements that you meet with, to own Christ and his service, and to stick and cleave to Christ and his service, I am afraid nothing will! A soul not stirred by this, not raised and lifted up by this, to be resolute and brave in the service of God, notwithstanding all dangers and difficulties, is a soul left of God to much blindness and hardness. — Thomas Brooks
Charles Hadden Spurgeon

80. 救贖主的臉如堅石

一、祂堅定的決心受過試驗

祂用本節經文宣告了祂的決心，而這宣告也經歷了無數試煉的驗證。祂受試探：

1. 來自世界的誘惑：人們願意立祂為王。祂榮耀地騎驢進耶路撒冷，證明祂多麼容易就能成為眾人擁戴的領袖。只要稍作妥協，祂便能以宗教教師的身分，獲得熱烈的追隨。
2. 來自朋友的勸說：彼得責備祂；眾門徒對祂的決心感到驚訝；祂的親屬為祂設想了截然不同的道路。許多人會向好意的朋友讓步；但耶穌卻硬著臉面如堅石。
3. 來自祂所服事之人的不配：

• 與祂同吃餅的出賣了祂；
• 門徒離棄祂逃走；
• 全人類同謀要將祂置於死地。

4. 在祂開始作為代贖祭時所嘗到的苦毒：客西馬尼、出賣、假控告、戲弄——這些都是極其尖銳的開端；許多人在火焰剛點燃時便退縮了，但耶穌站立得穩。
   
5. 因為祂本可輕易放棄此工
   

• 只要耶穌為自己申辯，彼拉多就會釋放祂；
• 天使的軍隊可以前來救援；
• 祂自己也能從十字架上下來。
• 祂並非因不能退出而堅持，乃是因那如死之堅強的愛。祂說：「倘若可行，求你叫這杯離開我。」那「不可行」並非出於能力，而是出於祂拯救百姓的決心。

6. 來自譏諷者的嘲笑

• 百姓說：「看看以利亞會不會來救祂。」
• 祭司等人說：「祂若是以色列的王……」
• 強盜說：「你若是基督，就救自己和我們吧！」

許多剛強的人會被譏笑擊倒；耶穌卻沒有。

7. 在死亡痛苦的極重壓力之下
   疼痛、乾渴、發燒、昏厥、被離棄、死亡——沒有一樣能動搖祂那不可戰勝的決心。

二、祂堅定的決心如何得以支撐

作為人子，我們的主那榮耀的堅定來自幾個原因；在本節經文中，祂用了兩個「所以」。這堅定乃是：

1. 出於神的教導：（見第4節 4主耶和華賜我受教者的舌頭，使我知道怎樣用言語扶助疲乏的人。主每早晨提醒，提醒我的耳朵，使我能聽，像受教者一樣。）
2. 出於祂對自己無辜的清楚認識：「我知道我必不至蒙羞」（見第5節 5主耶和華開通我的耳朵；我並沒有違背，也沒有退後。）
3. 出於擺在前頭的喜樂：祂要為祂的百姓得勝。「誰能與我爭辯呢？」（見第8節 8稱我為義的與我相近；誰與我爭論，可以與我一同站立；誰與我作對，可以就近我來。）
4. 特別出於祂對主耶和華幫助的完全信靠：這在本節與第9節（9主耶和華要幫助我；誰能定我有罪呢？他們都像衣服漸漸舊了，為蛀蟲所咬。）都清楚表明。

直到祂喊出「成了」，祂始終沒有退縮，而是持守祂那偉大的旨意。

三、祂堅定的決心當被效法

1. 我們的目標必須是神的榮耀，如同祂一樣。
2. 我們的塑造必須來自神的教導，如同祂一樣。
3. 我們的生命必須結合主動與被動的順服，如同祂一樣（見第5–6節）。
4. 我們的力量必須在神裡面，如同祂一樣。
5. 我們的道路必須是信心的道路，如同祂一樣。請注意第10節與整個主題之間奇妙的連結。
6. 我們的決心必須慎重立定，並且堅持到底，直到我們也能在自己的程度上說：「成了。」

結語的警告（根據第11節）

向屬世之人提出警告：不敬虔的人只能擁有暫時的光——來自地上的光、來自自己點燃的火、只是短暫的火星。
他們的決心將以永恆的懊悔告終；他們必躺臥，如同進入黑夜；他們的床鋪是憂愁；他們將永不再起來。

補充說明（Addenda）

有一種隱密的神聖扶持，加在我們救主的人性之上；因為祂所承擔的偉大工作，需要極大的力量。有人說得好：「即便天上所有榮耀的天使，地上所有大能的人，若承擔此工，也會心碎、背折、頸斷。」主耶穌正是依靠父神的幫助（如本節所言），才能以最堅定的決心，直面那極其可怕的受難之苦。信靠神，是堅定決心最好的根基；而堅定的決心，是完成偉大使命最好的預備。沒有什麼是不能被更堅硬之物切開的。主以更硬的決心，對抗極重的勞苦。祂的臉如堅石：無法轉移祂離開使命，也無法使祂因自憐而軟化。祂定意如此：祂必須死，因為祂必須拯救祂的百姓；祂必須拯救祂的百姓，因為祂愛他們勝過自己。

聖徒們努力效法主這樣的堅定決心，甘心獻上自己。例如，一位蘇格蘭農民殉道者，在刑場上說：「我來此是為基督而死；若我手中有如我頭上髮絲那樣多的生命，我也要全數為基督捨下。」

啊！主耶穌為了你今生與永恆的益處，踏過了何等汪洋的血海、忿怒、罪惡、憂傷與痛苦！基督並沒有說：「這十字架太重；這忿怒太大；這杯太苦，連嚐一口都難，更何況喝盡渣滓。」不，基督沒有這樣推辭。祂不計較服事的艱難，而是堅決、勇敢地通過一切，如先知所描述的那樣。父的忿怒、你的罪擔、撒但的惡意、世界的狂怒——在祂眼中都不算什麼；祂甘甜而得勝地穿越了一切。啊，靈魂哪！若這樣的思想仍不能使你超越一切攔阻，
不能使你勇敢承認基督、緊緊跟隨祂的服事，我恐怕再沒有什麼能喚醒你了！一個靈魂若不被此激動、不因此被高舉，仍不願在各樣危險與困難中，堅定、勇敢地事奉神——那是一個被神任憑在極深盲目與剛硬中的靈魂。
—— 湯瑪斯・布魯克斯（Thomas Brooks）

查爾斯・哈登・司布真（Charles Haddon Spurgeon）

81. Christopathy

With his stripes we are healed. Isaiah 53:5
WHAT a chapter! A Bible in miniature. The Gospel in its essence.
When our subject brings us near to the passion of our Lord, our feelings should be deeply solemn, our attention intensely earnest.
Hark, the scourge is falling! Forget everything but "his stripes."
We have each one a part in the flagellation: we wounded him, for certain; is it as certain that "with his stripes we are healed"?
Observe with deep attention:

I. THAT GOD HERE TREATS SIN AS A DISEASE.

Sin is a great deal more than a disease, it is a willful crime; but the mercy of our God leads him to consider it under that aspect, in order that he may deal with it in grace.

1. It is not an essential part of marl as he was created: it is abnormal, disturbing, and destructive.
2. It puts the faculties out of gear, and breaks the equilibrium of the life forces, just as disease disturbs the bodily functions.
3. It weakens the moral energy, as disease weakens the body.
4. It either causes pain, or deadens sensibility, as the case may be.
5. It frequently produces visible pollution. Some sins are as defiling as the leprosy of old.
6. It tends to increase in the man, and it will prove fatal before long.

Sin is a disease which is hereditary, universal, contagious, defiling, incurable, mortal. No human physician can deal with it. Death, which ends all bodily pain, cannot cure this disease: it displays its utmost power in eternity, after the seal of perpetuity has been set upon it by the mandate: "He that is filthy, let him be filthy still."

II. THAT GOD HERE DECLARES THE REMEDY WHICH HE HAS PROVIDED.

Jesus is his Son, whom he freely delivered up for us all.

1. Behold the heavenly medicine: the stripes of Jesus in body and in soul. Singular surgery, the Healer is himself wounded, and this is the means of our cure!
2. Remember that these stripes were vicarious: he suffered in our stead.
3. Accept this atonement, and you are saved by it.

• Prayer begs for the divine surgery.
• Belief is the linen cloth which binds on the plaster.
• Trust is the hand which secures it to the wound.
• Repentance is the first symptom of healing.

4.Let nothing of your own interfere with the one medicine. You see the proper places of prayer, faith, and repentance; do not misuse them, and make them rivals of the "stripes?' By the stripes of Jesus we are healed, and by these alone.

One remedy, and only one, is set forth by God. Why seek another?

III.THAT THIS DIVINE REMEDY IS IMMEDIATELY EFFECTIVE.

To the carnal mind it does not appear to touch the case.
But those of us who have believed in the stripes of Jesus are witnesses to the instant and perfect efficacy of the medicine, for we can speak from experience, since "We are healed?'
1. Our conscience is healed of its smart: eased but not deadened.
2. Our heart is healed of its love of sin. We hate the evil which scourged our Well- Beloved.
3. Our life is healed of its rebellion. We are zealous of good works.
4. Our consciousness assures us that we are healed. We know it, and rejoice in it. None can dispute us out of it.

Application

1. Friend, you are by nature in need of healing.

• You do not think so: this disease affects the mind, and breeds delusions.
• You ridicule such teaching: your disease leads to madness.
• You oppose it. Thus do the sick refuse medicine, and the insane hate their friends.

2. Friend, you are either healed or sick.

• Do you not know which is your condition?
• You ought to know. You may know.

3. Why are you not healed?

• There is power in the remedy, for you, for you now.

4. If you are healed, behave accordingly.

• Quit diseased company.
• Do a healthy man's work.
• Praise the Physician, and his singular surgery.
• Publish abroad his praises.

Suggestive Paragraphs

The Balsam-tree sheds its balm to heal the wounds of those that cut it; and did not our blessed Savior do the like? They mock him, and he prays for them; they shed his blood, and he makes it a medicine for their healing; they pierce his heart, and he opens therein a fountain for their sin and uncleanness. Was it ever heard, before or since, that a physician should bleed, and thus heal his patient; or that an offended prince should die to expiate the treasons of his rebellious subjects?
Our heavenly Balsam is a cure for all diseases. If you complain that no sins are like yours, remember that there is no salvation like Christ's. If you have run the complete round of sin, remember that the blood of Jesus Christ cleanseth from all sin. No man ever perished for being a great sinner, unless he was also an unbelieving sinner. Never did a patient fail of a cure who accepted from the great Physician the balm of his atoning blood.

See how Christ, whose death was so bitter to himself, becomes sweetness itself to us. Rejection was his, but acceptance is ours; the wounding was his, but the healing is ours; the blood was his, but the balm is ours; the thorns were his, but the crown is ours; the death was his, but the life is ours; the price was his, but the purchase is ours. There is more power in Christ's blood to save than in your sin to destroy. Do but believe in the Lord Jesus, and thy cure is wrought. — Modernized from Spurstows "Spiritual Chemist"

The Hebrew word here, and the Greek word the Apostle Peter uses in his quotation of this passage which we render "stripes" (1 Pet. 2:24), denote properly the marks which stripes or wounds leave upon the body, or as we say, scars. The scars in his hands, feet, and side, and perhaps other marks of his many wounds, remained after his resurrection. And John saw him, in vision, before the throne, as "a Lamb as it had been slain." All these expressions and representations, I apprehend, are designed to intimate to us that, though the death of the Messiah is an event long since past, yet the effects and benefits are ever new, and to the eye of faith are ever present. How admirable is this expedient, that the wounds of one, yea, of millions, should be healed by beholding the wounds of another! Yet, this is the language of the gospel:"Look, and live!""Look unto me, and be ye saved!" Three great wounds are ours, guilt, sin, and sorrow; but by contemplating his weals, or scars, with an enlightened eye, and by rightly understanding who was thus wounded, and why, all these wounds are healed.
You who live by this medicine, speak well of it. Tell to others, as you have opportunity, what a Savior you have found. It is usual for those who have been relieved, in dangerous and complicated diseases, by a skillful physician, to commend him to others who are laboring under the like maladies. We often see public acknowledgments to this purpose. If all the persons who have felt the efficacy of a dying Savior's wounds, apprehended by faith, were to publish their cases, how greatly would his power and grace be displayed! — John Newton

He cures the mind of its blindness, the heart of its hardness, the nature of its perverseness, the will of its backwardness, the memory of its slipperiness, the conscience of its benumbedness, and the affections of their disorder, all according to his gracious promises (Ezek. 36:26-27). — John Willison

Trajan, it is said, rent his clothes to bind up his soldiers' wounds. Christ poured out his blood to heal his saints' wounds, and tears his flesh to bind them up. — Gurnall

Dr. Cheyne was an eminent as well as a pious physician; but he was supposed to be severe in his regimen. When he had prescribed, and the patient began to object to the treatment, he would say,"I see you are not bad enough for me yet." Some are not bad enough for Christ yet — we mean, in their own apprehension; but when they find and feel that they are entirely lost, and have no other help or hope, they will cordially acquiesce in his recommendations, however mysterious, however humbling, however trying. — Jay

Four travelers, not very well acquainted with the cross-road over which they were journeying, began to look out for a finger-post. Soon after this, one of them cried out," I think I can see one yonder in the distance"; and "I believe that I can see it too, about half-a-mile off," rejoined another; and "I am almost certain that I can see it," added a third, "it stands up higher than the hedges." "Well, well;' said the fourth, "you may be right, or you may be wrong; but we had better make the best of our way to it, for while we keep at such a distance, whether it be a finger-post or not, it will be of little use to us.
Now I want you all to draw near to the Savior of sinners, and not to be satisfied with "thinking;' or "believing," or being "almost certain," that he is your Redeemer; I want you to see him as your Savior, as distinctly as you can see the sun in the skies, and to break out with all the conviction and fervency of Thomas, the Apostle,"My Lord, and my God!" — George Mogridge
Charles Hadden Spurgeon

81．基督的受苦（Christopathy）

「因他受的鞭傷，我們得醫治。」——以賽亞書 53:5 (5哪知他為我們的過犯受害，為我們的罪孽壓傷。因他受的刑罰，我們得平安；因他受的鞭傷，我們得醫治。)
這是何等的一章經文！簡直是一部縮小版的聖經，是福音的精華。
當我們的主題把我們帶到主受難的現場時，我們的情感應當極其肅穆，我們的注意力也當極其專注。
聽哪，鞭子正在落下！忘記一切，只思想「他的鞭傷」。
我們每一個人都在那次鞭打中有分；毫無疑問，是我們傷了他；但同樣確定的，是「因他的鞭傷我們得了醫治」嗎？
請帶著極深的專注來思想：

一、神在此將「罪」視為一種疾病

罪遠不只是疾病，它是故意的犯罪；然而我們神的憐憫，使祂選擇從「疾病」的角度來看待罪，好讓祂能以恩典來對付它。

1. 罪不是人受造時本質的一部分；它是反常的、擾亂的、具有破壞性的。
2. 它使人的各種能力失去正常運作，破壞生命力的平衡，正如疾病擾亂身體機能。
3. 它削弱道德的力量，如同疾病削弱身體。
4. 它或帶來痛苦，或使感覺麻木，各有不同。
5. 它常常產生可見的污穢；有些罪如同古時的痲瘋一般，使人不潔。
6. 它在人的裡面會不斷加劇，並且不久必致命。

罪是一種遺傳的、普遍的、會傳染的、污穢的、無法醫治的、致死的疾病。沒有任何人間的醫生能處理它。死亡——那終結一切身體痛苦的——也不能醫治這病；這病在永恆中反而顯出最大的權勢，當那不可撤回的判語發出：「污穢的，仍舊污穢。」

二、神在此宣告祂所預備的醫治之法

耶穌是祂的兒子，祂甘心把祂交付，為我們眾人。

1. 請看這天上的良藥：耶穌身體與靈魂所受的鞭傷。何等奇妙的醫治方式！醫治者自己受傷，而這正是我們得痊癒的途徑。
2. 要記得，這些鞭傷是代替性的：祂是代我們受苦。
3. 接受這代贖，你便因它得救。

• 禱告，是為神聖的外科手術而懇求；
• 信心，是包紮藥膏的細麻布；
• 信靠，是固定藥膏於傷口的手；
• 悔改，是醫治開始的第一個徵象。

4. 不要讓任何屬於你自己的東西干擾這唯一的藥方。你已看見禱告、信心、悔改各自正確的位置；不要誤用它們，使它們成為「鞭傷」的競爭者。我們得醫治，乃是因耶穌的鞭傷，且唯獨因這鞭傷。

神只設立了一種藥，為何還要尋找別的呢？

三、這神聖的醫治立刻且確實有效

對屬血氣的心思而言，這似乎與病情無關；
但我們這些信靠耶穌鞭傷的人，卻是這藥立刻且完全功效的見證人，因為我們能憑經驗說：「我們已經得醫治了。」

1. 我們的良心得了醫治，不再刺痛——得安慰，卻非麻木。
2. 我們的心從愛罪中得了醫治；我們恨惡那鞭打我們至愛之主的惡。
3. 我們的生命從悖逆中得了醫治；我們熱心行善。
4. 我們的內在確據告訴我們，我們已得醫治；我們知道，並且歡喜；沒有人能把這確據從我們手中奪走。

應用

1. 朋友，你按本性是需要醫治的。

• 你不這樣想：這病影響了你的心思，並製造錯覺。
• 你嘲笑這樣的教導：你的疾病已導致屬靈的瘋狂。
• 你反對它：正如病人拒絕藥物，瘋子憎恨朋友。

2. 朋友，你不是已得醫治，就是仍然有病。
   

• 你難道不知道自己的狀況嗎？
• 你應當知道；你也可以知道。

3. 你為何尚未得醫治？

• 這藥對你有能力——現在就有。

4. 若你已得醫治，就當有相稱的行為：
   

• 遠離病態的同伴；
• 做一個健康之人該做的工；
• 稱頌那位醫治者，以及祂奇妙的醫治方式；
• 廣傳祂的讚美。

建議段落（Suggestive Paragraphs）

乳香樹被人砍傷，卻流出香膏醫治傷它的人；我們蒙福的救主豈不也是如此嗎？人譏誚祂，祂卻為他們禱告；
人流祂的血，祂卻使那血成為醫治的良藥；人刺透祂的心，祂卻在其中為罪與污穢開了一個泉源。哪裡曾聽過，或之前或之後，有醫生藉著自己流血來醫治病人？或有被冒犯的君王，藉著自己的死來贖除叛逆臣民的罪？
我們天上的香膏能醫治一切疾病。若你抱怨你的罪無人能比，請記得：沒有任何救恩能超越基督的救恩。即使你已走遍罪的全程，也要記得：耶穌基督的血能洗淨一切的罪。從未有人因罪太大而滅亡，除非他同時是不信的人。從未有一個病人，真心接受這位大醫生所賜的贖罪之血，卻沒有得醫治的。

看哪，基督的死對祂自己是何等苦澀，卻成為我們的甘甜；被拒絕的是祂，得接納的是我們；受傷的是祂，得醫治的是我們；血是祂流的，香膏卻是我們得的；荊棘是祂戴的，冠冕卻是我們的；死亡是祂承受的，生命卻是我們的；代價是祂付的，產業卻是我們得的。基督的血拯救的大能，遠勝你罪惡毀滅的能力。只要信靠主耶穌，你的醫治便成就了。——改寫自史珀斯托《屬靈化學家》

此處的希伯來文，以及使徒彼得在彼得前書 2:24 (24他被掛在木頭上，親身擔當了我們的罪，使我們既然在罪上死，就得以在義上活。因他受的鞭傷，你們便得了醫治。) 所引用的希臘文「鞭傷」，本意是指鞭打或傷口留在身上的痕跡，即我們所說的疤痕。祂手、腳、肋旁的疤痕，或其他傷痕，在復活後仍然存在；約翰在異象中看見祂站在寶座前，「像是被殺過的羔羊」。這一切都在告訴我們：雖然彌賽亞的死是過去的事，但它的果效與益處卻永遠新鮮，並且在信心的眼中始終當下。何等奇妙的設計：千萬人的傷，竟因注視另一人的傷而得醫治！這正是福音的語言：「仰望，就必得活！」「你們要仰望我，就必得救！」我們有三個大傷口：罪責、罪性、憂傷；但當我們以被光照的眼睛思想祂的傷痕，明白是誰、為何受傷，這一切便都得醫治。—— 約翰・牛頓

祂醫治心思的盲目、心的剛硬、本性的悖逆、意志的遲鈍、記憶的滑脫、良心的麻木，以及情感的混亂，全照祂恩典的應許（結 36:26–27 26我也要賜給你們一個新心，將新靈放在你們裏面，又從你們的肉體中除掉石心，賜給你們肉心。 27我必將我的靈放在你們裏面，使你們順從我的律例，謹守遵行我的典章。）。—— 約翰・威利森

據說圖拉真撕裂自己的衣服為士兵包紮傷口；基督卻流出自己的血，醫治聖徒的傷，撕裂自己的肉身來包裹他們。—— 葛納爾（Gurnall）

著名而虔誠的醫師齊恩博士，以治療嚴格聞名。當病人對他所開的療程提出異議時，他常說：「我看你還不夠病重，還不適合我。」有些人對基督也是如此——至少在他們自己的感覺中是這樣；但當他們真正看見自己全然失喪、毫無盼望時，便會甘心接受祂的醫治，不論這醫治多麼奧秘、多麼卑微、多麼難以忍受。
—— 傑伊（Jay）

四位旅人行走在陌生的岔路上，開始尋找路標。一人說：「我想我遠遠看見一個。」另一人說：「我也覺得看見了，大約半英里外。」第三人說：「我幾乎可以確定，那東西高過樹籬。」第四人說：「也許你們對，也許錯；但我們最好走近些，因為在這麼遠的地方，不論那是不是路標，都對我們毫無用處。」如今我也要你們靠近罪人的救主，不要滿足於「以為」、「相信」、「幾乎確定」祂是你的救贖主；我要你看見祂是你的救主，清楚得如同你看見天上的太陽，並像使徒多馬那樣，以完全的確信與熱切呼喊：「我的主，我的神！」—— 喬治・莫格里奇

查爾斯・哈登・司布真（Charles Haddon Spurgeon）

82. The Little Wrath and the Great Wrath

For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. For this is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. Isaiah 54:7-9
THIS text is the property of all believers. Their title to it is seen at the end of the chapter (verse 17). Let them not fail to enjoy it. It follows upon the prophecy of their Lord's great griefs (Isa. 53). We are never so able to believe a great promise as when we have been at the cross.
The people of God are often greatly tried, and their griefs are sometimes spiritual, and more deep than those of the wicked.
Their grand comfort lies in this, that in all their afflictions there is no penal wrath, no great indignation, no final judgment from the Lord.
We shall speak upon,—

I. THE LITTLE WRATH AND ITS MODIFICATIONS.

The Lord calls it"a little wrath? and speaks of the time of its continuance as "a moment," "a small moment."

1. Our view of it differs from the Lord's. To us it appears to be an utter forsaking, and the hiding of his face forever.

• We are too foolish, too agitated, too unbelieving, to judge aright.
• God's view is truth itself, therefore let us believe it.

2. The time of it is short. What is less than "a small moment"?

• As compared with eternal love.
• When looked back upon in after years of holy peace.
• In reality it only endures for a little while.
• It will soon be over if we repent and pray.

3. The recompense is great. Jehovah vows to give "mercies;' many, divine, everlasting, great, effectual: "with great mercies will I gather thee."

4. The wrath itself is little. A Husband's wrath, a Redeemer's wrath, a Pitier's wrath; wrath occasioned by holy love.

5. The expression of it is not severe.

• Not set my face against thee; nor change my mind.
• But hide my face, and that only for a moment.
• Thus God views the matter of our chastisement, seeing the end from the beginning.

6. It is quite consistent with eternal love. This love will endure forever, is present during the little wrath, is the cause of the wrath, and will continue unchanged forever.

• The chastened child is none the less loved.

7. It does not change our relationship to the Lord. He is still our Redeemer (verse 8), and we are still the redeemed of the Lord.
Our duty is to grieve because of the Lord's anger; to be humbled and sanctified by it; but not to faint, or despair under it.

II. THE GREAT WRATH AND OUR SECURITY AGAINST IT.

1. The wrath of God against his people can no more break out upon them than can Noah's flood return to go over the earth. That flood has not returned during these many centuries, and it never will. Seed-time and harvest continue, and the bow is in the cloud. We have no dread of another universal deluge of water, nor need believers fear a return of divine wrath (enlarge on verse 9).

2. The great flood of wrath has broken forth once for all. On our Lord it has burst, and thus it has been ended forever. "Christ hath redeemed us from the curse of the law, being made a curse for us" (Gal. 3:13). "As far as the east is from the west, so far hath he removed our transgressions from us" (Ps. 103:12). "Who is he that condemneth? It is Christ that died" (Rom. 8: 34). "The iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found" (Jer. 50:20). This is real, true, effectual, eternal atonement.

3. We have the oath of God that it shall not return: "so have I sworn that I would not be wroth with thee, nor rebuke thee." In a way of punishment there shall not even be a hard word uttered — "nor rebuke thee."

4. We have a covenant of peace as sure as that made with Noah, and of a higher order, for it is made with Jesus our Lord.

5. We have pledges of immutable, immovable mercy: "the mountains and the hills" (verse 10). These may depart and be removed, but never the kindness of the Lord.

6. All this is spoken to us by Jehovah the Merciful: "saith the Lord that hath mercy on thee."
How wicked it is to doubt and distrust!
How safe is the condition of the covenanted ones!
How glorious is our God of everlasting kindness!
How careful should we be that we do not grieve him!

Cheering Words

Ah, Zion's daughters! do not fear
The cross, the cords, the nails, the spear,
The myrrh, the gall, the vinegar;
For Christ, your loving Savior, hath
Drunk up the wine of God s fierce wrath;
Only there's left a little froth,
Less for to taste, than for to shew
What bitter cups had been your due,
Had he not drunk them up for you.
— Herrick

The darkness of sorrow has often been shown to be but "the shadow of God's wing as he drew near to bless."
We cannot have fertilizing showers on the earth without a clouded heaven above. It is thus with our trials.
O Lord! let me have anything but thy frown; and anything with thy smile. — R. Cecil

A learned minister, attending an aged Christian in humble life, when in his last illness, remarked that the passage in Hebrews 13:5, "I will never leave thee, nor forsake thee;" was much more emphatic in the original language than in our translation, inasmuch as it contained no fewer than five negatives in proof of the validity of the divine promise, and not merely two, as it appears in the English version; intending by this remark, to convey to him that, in consequence of the number of negatives, the promise was expressed with much greater force in the original language than in the English. The man's reply was very simple and striking: "I have no doubt, sir, that you are quite right, but I can assure you that if God had only spoken once, I should have believed him just the same."
Charles Hadden Spurgeon

82．小忿怒與大忿怒

「我離棄你不過片時，卻要施大憐憫將你收回。我的怒氣漲溢，頃刻之間向你掩面，卻要以永遠的慈愛憐恤你。這是耶和華你的救贖主說的。這事在我好像挪亞的洪水；我怎樣起誓不再使挪亞的洪水漫過遍地，也照樣起誓不再向你發怒，也不斥責你。」——以賽亞書 54:7–9 (7我離棄你不過片時，卻要施大恩將你收回。8我的怒氣漲溢，頃刻之間向你掩面，卻要以永遠的慈愛憐恤你。這是耶和華－你的救贖主說的。9這事在我好像挪亞的洪水。我怎樣起誓不再使挪亞的洪水漫過遍地，我也照樣起誓不再向你發怒，也不斥責你。)
這段經文是所有信徒的產業。他們對此的權利，在本章末尾（第17節 17凡為攻擊你造成的器械必不利用；凡在審判時興起用舌攻擊你的，你必定他為有罪。這是耶和華僕人的產業，是他們從我所得的義。這是耶和華說的。）清楚顯明；但願他們不要錯失享受它的福分。
這應許緊接在預言主極大受苦之後（以賽亞書 53 章）。我們從未像在十字架前那樣，更能相信偉大的應許。
神的子民常常經歷極大的試煉；他們的憂傷有時是屬靈的，其深度甚至超過惡人。
他們最大的安慰在於：在一切患難中，並沒有刑罰性的忿怒，沒有極大的震怒，也沒有來自主的終極審判。
我們將從以下兩方面來思想：

一、小忿怒，以及它的各樣層面

主稱之為「小忿怒」，並把它持續的時間形容為「片時」、「頃刻」。

1．我們的看法，與主的看法不同

在我們看來，這似乎是完全的撇棄，是永遠地向我們掩面。

• 我們太愚昧、太激動、太不信，無法正確判斷。
• 神的看法本身就是真理，因此我們應當相信祂。

2．它的時間極短

還有什麼比「頃刻」更短呢？

• 與永恆的慈愛相比。
• 在多年聖潔平安之後回頭再看時。
• 在實際上，它本就只持續片刻。
• 若我們悔改並禱告，它很快就會過去。

3．補償卻極其豐盛

耶和華起誓要賜下「憐憫」——多而又多的、屬神的、永恆的、浩大的、有效的憐憫：「卻要施大憐憫將你收回。」

4．這忿怒本身也是「小」的

這是丈夫的忿怒、救贖主的忿怒、憐憫者的忿怒；是出於聖潔之愛而引發的忿怒。

5．它的表達並不嚴厲

• 不是向你擺臉敵對，也不是改變心意；
• 而只是「掩面」，並且只是一會兒；
• 神從起初就看見結局，因此如此看待我們的管教。

6．它與永恆的愛完全一致

這愛永遠長存；在小忿怒期間仍然同在；小忿怒正是這愛所引起的；而這愛將永不改變。

• 被管教的兒女，仍然同樣被愛。

7．它不改變我們與主的關係

祂仍是我們的救贖主（第8節），我們仍是耶和華所救贖的人。
我們的本分：要因主的忿怒而憂傷；在其中謙卑並得潔淨；卻不可因此灰心，或陷入絕望。

二、大忿怒，以及我們免於它的保障

1．神對祂百姓的大忿怒，再也不會臨到

正如挪亞的洪水不會再一次淹沒全地一樣。數百年來，那洪水沒有再來，也永遠不會再來；播種與收割仍然循環，彩虹仍在雲中。我們不懼怕再一次普世洪水，信徒也不必懼怕神忿怒的回歸（詳述第9節）。

2．大忿怒已一次完全傾倒

它曾完全傾倒在我們的主身上，因此永遠終結了。「基督既為我們受了咒詛，就贖出我們脫離律法的咒詛。」（加 3:13 13基督既為我們受（原文是成）了咒詛，就贖出我們脫離律法的咒詛；因為經上記着：「凡掛在木頭上都是被咒詛的。」）「東離西有多遠，他叫我們的過犯離我們也有多遠。」（詩 103:12 12東離西有多遠，他叫我們的過犯離我們也有多遠！）「誰能定我們的罪呢？有基督耶穌已經死了。」（羅 8:34  34誰能定他們的罪呢？有基督耶穌已經死了，而且從死裏復活，現今在神的右邊，也替我們祈求（有基督......或譯：是已經死了，而且從死裏復活，現今在神的右邊，也替我們祈求的基督耶穌嗎？）。 ）「以色列的罪孽必被尋找，卻尋不著；猶大的罪也必不見。」（耶 50:20 20耶和華說：「當那日子、那時候，雖尋以色列的罪孽，一無所有；雖尋猶大的罪惡，也無所見；因為我所留下的人，我必赦免。」）這是真實、確定、有功效、永恆的贖罪。

3．我們有神的誓言，保證忿怒不再回來

「我起誓不再向你發怒，也不斥責你。」甚至在懲罰的層面上，連一句嚴厲的責備也不再有。

4．我們有和平之約

如同與挪亞所立的約一樣穩固，而且更高等，因為這約是與我們的主耶穌所立的。

5．我們有不可改變、不可動搖的慈愛憑據

「大山可以挪開，小山可以遷移」（第10節），但耶和華的慈愛卻永不離開。

6．這一切都是由滿有憐憫的耶和華親口說的

「這是耶和華憐恤你的話。」
疑惑與不信，是何等邪惡！
立約之人的光景，是何等穩妥！
我們這位永遠施慈愛的神，是何等榮耀！
我們又當何等謹慎，不要使祂憂傷！

安慰的話（Cheering Words）

錫安的女子啊，不要懼怕
十字架、繩索、釘子、槍矛，
沒藥、苦膽、與醋；
因為基督——你慈愛的救主——
已將神烈怒的酒一飲而盡；
只留下些微的泡沫，
不是為你受苦，
而是顯明
若非祂代你喝盡，
那苦杯本該是你的分。
——赫里克（Herrick）

憂傷的黑暗，往往只是「神施恩時，翅膀投下的影子」。沒有陰雲的天空，就不會有滋潤大地的雨。我們的試煉亦是如此。「主啊！讓我承受任何事，只不要你的皺眉；讓我擁有任何事，只要有你的笑臉。」—— R．塞西爾（R. Cecil）

一位博學的牧者探訪一位年邁、卑微的基督徒臨終時，提到希伯來書 13:5「我總不撇下你，也不丟棄你」（5你們存心不可貪愛錢財，要以自己所有的為足；因為主曾說：「我總不撇下你，也不丟棄你。」）
在原文中比英文譯本更強烈，因為原文中竟有五個否定詞（5 Ἀφιλάργυρος ὁ τρόπος ἀρκούμενοι τοῖς παροῦσιν αὐτὸς γὰρ εἴρηκεν οὐ μή σε ἀνῶ οὐδ’ οὐ μή σε ἐγκαταλίπω），用以加強這應許的確定性，而非英文中的兩個（Keep your lives free from the love of money and be content with what you have, because God has said,“Never will I leave you;never will I forsake you.”。）那老人簡單而深刻地回答說：「先生，我毫不懷疑你說得對；但我可以向你保證，就算神只說了一次，我也同樣會相信祂。」
查爾斯・哈登・司布真

83. Repentance

Let the wicked forsake his way, and the unrightous man his thoughts: and let him return unto the Lord, and he will have mercy upon him. Isaiah 55:7
THIS is the great chapter of gospel invitation. How free! How full! How plain and pressing are the calls to receive grace!
Yet the necessity of repentance, in its most practical form, is not cast into the background. Turning, or conversion, is insisted on.

• Gospel provisions are presented freely (verses 1 and 2).
• A Savior is provided and proclaimed (verses 3 and 4).
• Saved nations are absolutely promised to him (verse 5).
• Men are encouraged to seek and find the Lord (verse 6).

But the call to conversion follows close after, and is intended to be the necessary inference from all that preceded it. Men must return to God: his very mercy makes it imperative.
Very earnestly, therefore, let us turn our thoughts to,—

I. THE NECESSITY OF CONVERSION.

The text makes this clear, but it may also be inferred from—
1. The nature of God. How can a holy God wink at sin, and pardon sinners who continue in their wickedness?
2. The nature of the gospel. It is not a proclamation of tolerance for sin, but of deliverance from it. It contains no single promise of forgiveness to the man who goes on in his iniquity.
3. The facts of the past. No instance has occurred of pardon given to a man while obstinately persisting in his evil way. Conversion always goes with salvation.
4. The needs of society. It would be unsafe to the common-weal of the universe to show mercy to the incorrigible offender. Sin must be punished, or else virtue will perish.
5. The well-being of the sinner himself requires that he should quit his sin, or feel its penalty. To be favored with a sense of divine pardon, while obstinately abiding in sin, would confirm the man in sin; and sin itself is a worse evil than its penalty.
6. The work of the Holy Spirit would be set aside, for he is the Sanctifier.
7. The design of our Lord Jesus would be overborne, for he comes to save from sin.
8. The character of heaven requires that a sinner's nature be renewed, and his life purged, ere he can enter the holy place where God, and holy an�els, and perfect saints abide.

"Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven" (Matt. 18:3).

II. THE NATURE OF CONVERSION.

1. It deals with the life and conduct. The man's "way."

• His natural way; that into which he runs when left to himself.
• His habitual way; to which he is accustomed.
• His beloved way; wherein his pleasures lie.
• The general way; the broad road in which the many run.

This, our text says, he must "forsake." He must have done with sin, or he will be undone. It will not suffice for him to:

• Own that it is wrong;
• Profess to be sorry for following it;
• Resolve to leave it, and end in resolve; or,
• Move more cautiously in it.

No, he must forsake it, altogether, at once, and forever.

2. It deals with the "thoughts."A man must forsake—

His unscriptural opinions, and self-formed notions—

• About God, his law, his gospel, his people.
• About sin, punishment, Christ, self, etc.

His contemplations, so far as they lead him:

• To find pleasure in evil;
• To indulge in conceit and self-sufficiency; or,
• To harbor wrong thoughts of God.

His evil resolves:—

• To continue in sin, to delay repentance, to be a free thinker, to be his own master, to defy God, etc. Such thoughts are to be forsaken; he must flee from them.

3. It deals with the man in reference to God."Let him return unto the Lord."
It bids him cease from pride, neglect, opposition, distrust, disobedence, and all other forms of alienation from the Lord. He must turn and return; wandering no further, but coming home.

III. THE GOSPEL OF CONVERSION.

l. A sure promise is made to it "He will have mercy upon him."
2. Divine power is exercised to effect it. "Turn thou us unto thee, O Lord, and we shall be turned" (Lam. 5:21). A man converts when grace converts him.
3. It is itself promised to faith in Jesus (Acts 5:31; 13:38-39).
4. The pardon which comes with it is the result of a full atonement, which renders the pardon abundant, just, safe, and easy of belief to the awakened conscience.

Oh, that the sinner would consider the need of a total change of thought within, and way without! It must be thorough and radical or it will be useless.
Total and terrible ruin must ensue if you continue in evil.
May this hour see the turning-point in your life's course! God saith, "Let him return." What doth hinder you?

A Story

William Burns was preaching one evening, in the open-air, to a vast multitude. He had just finished, when a man came timidly up to him, and said,"O Sir! will you come and see my dying wife?" Burns consented; but the man immediately said,"Oh! I am afraid when you know where she is you won't come.""I will go wherever she is," he replied. The man then tremblingly told him that he was the keeper of the lowest public-house in one of the most wretched districts of the town. "It does not matter," said the missionary, "come away." As they went, the man, looking up in the face of God's servant, said earnestly, "O Sir! I am going to give it up at the term." Burns replied, "There are no terms, with God." However much the poor trembling publican tried to get Burns to converse with him about the state of his soul, and the way of salvation, he was unable to draw another word from him than these: "There are no terms with God." The shop was at last reached. They passed through it in order to reach the chamber of death. After a little conversation with the dying woman, the servant of the Lord engaged in prayer, and while he was praying the publican left the room, and soon a loud noise was heard, something like a rapid succession of determined knocks with a great hammer. Was this not a most unseemly noise to make on such a solemn occasion as this? Is the man mad? No. When Burns reached the street, he beheld the wreck of the publican's sign-board strewn in splinters upon the pavement. The business was given up for good and all. The man had in earnest turned his back on his low public house, and returned to the Lord, who had mercy upon him, and unto our God, who abundantly pardoned all his sins. Nothing transpired in his after life to discredit the reality of his conversion. — William Brown, in "The Joyful Sound"
Charles Hadden Spurgeon

83. 悔改（Repentance）

「惡人當離棄自己的道路；不義的人當除掉自己的意念；歸向耶和華，耶和華就必憐恤他；當歸向我們的神，因為祂必廣行赦免。」——以賽亞書 55:7
這是福音邀請的偉大篇章。何等自由！何等豐富！何等清楚而迫切地呼召人來領受恩典！
然而，悔改的必要性——而且是最實際、最具行動性的悔改——並沒有被放在次要的位置。轉回、歸正（conversion）是被明確要求的。

• 福音的供應是白白賜下的（1–2 節 1你們一切乾渴的都當就近水來；沒有銀錢的也可以來。你們都來，買了吃；不用銀錢，不用價值，也來買酒和奶。2你們為何花錢（原文是平銀）買那不足為食物的？用勞碌得來的買那不使人飽足的呢？你們要留意聽我的話就能吃那美物，得享肥甘，心中喜樂。）；
• 一位救主已被預備並宣告出來（3–4 節 3你們當就近我來；側耳而聽，就必得活。我必與你們立永約，就是應許大衛那可靠的恩典。4我已立他作萬民的見證，為萬民的君王和司令。 ）；
• 得救的列國確定要歸給祂（5 節 5你素不認識的國民，你也必召來；素不認識你的國民也必向你奔跑，都因耶和華－你的神以色列的聖者，因為他已經榮耀你。）；
• 人被鼓勵去尋求並尋見主（6 節 6當趁耶和華可尋找的時候尋找他，相近的時候求告他。）。
  
  但緊接著而來的，就是歸正的呼召，這正是前面一切恩典所必然推導出的結論。人必須歸向神；正因為祂滿有憐憫，這反倒使歸正成為不可推辭的責任。
  因此，讓我們非常嚴肅地思想——

一、歸正的必要性

經文本身已經清楚表明了這一點，此外也可從以下方面推論出來：

1. 從神的本性來看。一位聖潔的神，怎能對罪視而不見，並赦免仍舊行惡不悔改的罪人呢？
2. 從福音的性質來看。福音不是宣告對罪的寬容，而是宣告從罪中得釋放。它沒有任何一個應許，是賜給那仍舊持續在罪中的人。
3. 從過去的事實來看。從未有任何例子顯示：一個人一面頑固地走在惡道上，一面卻得著赦免。歸正始終與救恩同行。
4. 從社會的需要來看。若對不可救藥的罪犯施以憐憫，對整個宇宙的公共秩序都是危險的。罪若不受刑罰，美德便無法存立。
5. 從罪人自身的福祉來看。他若不離棄罪，就必須承受罪的刑罰。若一個人一面頑固地住在罪中，一面卻被賜下赦罪的確據，只會使他更被堅固在罪中；而罪本身比罪的刑罰更為可怕。
6. **這樣會廢掉聖靈的工作，**因為聖靈是使人成聖者。
7. **這樣會違背主耶穌的目的，**因為祂來是要把人從罪中拯救出來。
8. 天國的性質也要求如此。罪人的本性必須被更新，生命必須被潔淨，否則他無法進入那聖潔之地——那裡有神、聖潔的天使，以及完全的聖徒。

「你們若不回轉，變成小孩子的樣式，斷不得進天國。」——馬太福音 18:3 (3說：「我實在告訴你們，你們若不回轉，變成小孩子的樣式，斷不得進天國。)

二、歸正的本質

1. 它涉及人的生活與行為——人的「道路」

包括：

• 他的天然之路：當他任憑自己時自然會走的路；
• 他的習慣之路：他早已習以為常的生活方式；
• 他的喜愛之路：他快樂與享受所在的路；
• 眾人的大路：那條許多人同行的寬路。

對於這一切，經文說：他必須「離棄」。他若不與罪斷絕，就必被罪毀滅。以下都不夠：

• 承認這條路是錯的；
• 表示對自己曾走過它感到後悔；
• 立志離開，卻止步於立志；
• 或只是走得更小心、更隱蔽。

不行。他必須完全、立刻、永遠地離棄它。

2. 它涉及「意念」

人必須離棄：

不合聖經的觀念與自造的想法——

• 關於神、祂的律法、祂的福音、祂的子民；
• 關於罪、刑罰、基督、自我等等。

使人走向罪的思想活動，例如：

• 以惡為樂；
• 沉溺於自滿與自義；
• 對神懷有錯誤的看法。

邪惡的定意與計畫：

• 要繼續犯罪；要拖延悔改；要作「自由思想者」；要自己作主；要抗拒神，甚至挑戰神。

這些意念都必須被離棄；人必須逃離它們。

3. 它涉及人與神的關係

「當歸向耶和華。」
這意味著停止一切對神的疏離形式：驕傲、忽略、敵對、不信、悖逆等等。
人必須轉回、歸回——不再流浪，而是回家。

三、歸正的福音

1. 有確實的應許隨之而來：「祂必憐恤他。」
2. 有神的能力親自施行：「耶和華啊，求你使我們向你回轉，我們便得回轉。」——耶利米哀歌 5:21 (21耶和華啊，求你使我們向你回轉，我們便得回轉。求你復新我們的日子，像古時一樣。)人之所以能歸正，是因為恩典使他歸正。
3. 歸正本身也是因信耶穌而應許的恩典：（徒 5:31  31神且用右手將他高舉（或譯：他就是神高舉在自己的右邊），叫他作君王，作救主，將悔改的心和赦罪的恩賜給以色列人。；13:38–39  38所以，弟兄們，你們當曉得：赦罪的道是由這人傳給你們的。 39你們靠摩西的律法，在一切不得稱義的事上信靠這人，就都得稱義了。）。
4. 與歸正同來的赦免，根基在完全的代贖之上，因此這赦免是豐富的、公義的、安全的，也能使甦醒的良心得以安息。

哦，願罪人深思：內裡的思想與外在的行為，都必須徹底改變！若不是全面、根本的改變，便毫無用處。若你仍舊行惡，全面而可怕的毀滅必然臨到。
願這一刻成為你人生路向的轉捩點！神說：「當歸向我。」還有什麼攔阻你呢？

一個故事

威廉・伯恩斯（William Burns）某天晚上在露天向成千上萬的人傳道。聚會剛結束時，一個人怯生生地走到他面前，說：「哦，先生！你能不能來看看我快要死的妻子？」伯恩斯答應了。但那人立刻又說：「唉！我怕你知道她住在哪裡以後，就不肯來了。」伯恩斯回答：「無論她在哪裡，我都會去。」那人顫抖著說，他是城中最貧民、最敗壞地區一家最低等酒館的老闆。「這不要緊，」宣教士說，「走吧。」在路上，那人抬頭看著神的僕人，懇切地說：「先生！我打算到期滿時就把這生意收掉。」伯恩斯只回答了一句：「在神那裡，沒有『到期』這回事。」無論那位可憐、戰戰兢兢的酒館老闆如何想引他談論靈魂的光景與得救之道，他都只得到這一句回答：
「在神那裡，沒有『到期』這回事。」他們終於到了酒館，穿過營業場所，來到那死亡的房間。與垂死的婦人簡短交談後，主的僕人開始禱告。就在禱告進行時，那酒館老闆離開了房間。不久，外面傳來一陣巨大的聲響，彷彿有人用大錘連續而決絕地敲擊。這在如此莊嚴的時刻，是否太不合宜了？那人瘋了嗎？沒有。當伯恩斯走到街上時，他看見酒館的招牌已被砸得粉碎，碎片散落在人行道上。那生意就此永遠結束。這人真正地、認真地轉身離開了那卑賤的酒館，歸向那憐恤他的主，歸向那廣行赦免的神。此後他一生的行為，沒有任何事使人懷疑他悔改的真實性。——威廉・布朗，《喜樂之聲》
查爾斯・赫登・司布真

84. Abundant Pardon

Let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. Isaiah 55:7
THE prophet is setting forth the mission of Jesus (verses 4 and 5).
Straightway he makes an appeal to sinners, for Jesus comes to sinners. He proclaims pardon to them, for this Jesus brings: his coming is as the morning, bedewing the earth with delight.
The call is practically to faith and repentance; immediate, frank, spiritual, complete.
The inducement presented is an abundant free-grace pardon: "he will abundantly pardon."
There is no more likely argument wherewith to persuade souls.

I. LET US CONTEMPLATE THE ABUNDANCE OF DIVINE PARDON.

We may do so the better if we consider:

1. The abundance of the attribute from which it springs. All the attributes of God are infinite and harmonious, but we are told that "God is love," and this is not said of justice, or power. "Thy mercy is great above the heavens" (Ps. 108:4). "The earth, O Lord, is full of thy mercy" (Ps. 119:64)."His mercy endureth forever" (Ps. 136).

2. The abundance of the objects of the pardon. From the days of Adam until now God has pardoned multitudes among all nations, classes, and ages.

• We quickly lose patience when many offend, but it is not so with our God. "Thou hast forgiven this people from Egypt even until now" (Num. 14:19).

3. The abundant sins which are pardoned. Who can count the thoughts, words, and deeds which are pardoned?

• These repeated ad nauseam (Isa. 43:24; Rev. 3:16).
• Sins against law and gospel, light and love, in youth and old age.
• Yet these God removes, like the countless locusts blown away by the wind, or a,s the drops of dew exhaled by the sun.

4. The abundant sin of the sins which are pardoned.

• Some sins are planned and deliberated on, and each plotting and devising entails sin.
• Some are a spider's nest, swarming with many sins.
• Some are proud, wanton, cruel, blasphemous, impudent.
• Some are repeated, aggravated, and persisted in.
• Yet the intensified venom of epitomized sin the Lord removes.

5. The abundant means of pardon.

• The atonement of his Son, and his righteousness.
• The infinite merit of the ever-living Advocate.
• The Holy Spirit ever present to apply gospel provision

6. The abundant ease of the terms of pardon.

• No hard conditions of penance or purgatory.
• Only ask and have; repent and trust.
• Even the repentance and faith required are also given.

7. The abundant fullness of the pardon.

• It covers all sin, past, present, and to come.
• It is most effectual, and sure.
• It is perpetual, and irreversible.
• It is accompanied with imputed righteousness. Pardon washes, and justification clothes and beautifies.

8. The abundant blessings which attend it.

• Liberation from spiritual prison, legal bonds, etc.
• Freedom from the reigning power of inbred sin.
• Adoption into the heavenly family.
• Acceptance so full that we may challenge accusers.
• Employment in services of trust.
• Communion with the thrice-holy God.
• Reception of answers to our prayers, as true and certain as if we were perfectly pure.
• Ultimate admission into glory itself with the perfect ones.

II. LET US CONSIDER ITS PROPER INFERENCES, 
and these shall furnish the practical conclusion of our discourse.

1. Then there is no room for despair. If the Lord only pardoned now and then, it were well to seek his favor even on the bare chance of obtaining it; but now let us return unto him in sure and certain hope of pardon.
2. Then there is a loud call to repent, for who would offend so good, so kind a Lord? Let our relentings be kindled, since he is so forward to promise us pardon.
3. Here is a .special call to the greatest sinners, since abundant mercy is most appropriate to their case: and no less should the less guilty come, since there must be room for them.
4. Such a much-forgiving God deserves to be much loved, and the lives of the pardoned should prove that to whom much is forgiven, the same loveth much.
5. If such mercy be slighted, we may be sure it will entail great wrath.

Inviting Sounds

That sin which is not too great to be forsaken, is not too great to be forgiven. Mercy in us, it is no more than a drop; but in God it is an ocean: in us it is no more than a little stream; in God it is a springing and flowing fountain. A spring continually runs, an ocean is never drawn dry. What is a little sparkle of fire, if it fall into the main sea? The same ate the sins of a penitent person when dealt with by the mercy of God. — Thomas Horton

One of the captive followers of the Duke of Monmouth was brought before James the Second. "You know it is in my power," said the king, "to pardon you." "Yes," said the man, who well knew his cruel character, "but it is not in your nature." However unwise this answer was, its truth was soon seen. Happily, we know that God has not only the power but the disposition to show mercy. "Also, unto thee, O Lord, belongeth mercy."

Mr. Fleming, in his "Fulfilling of the Scriptures," relates the case of a most hardened sinner who was put to death in the town of Ayr. It pleased the Lord to bring him to repentance when in prison, and so full was his assurance of pardoning mercy that, when he came to the place of execution, he could not help crying out to the people, under the sense of pardon,"Oh, he is a great Forgiver! He is a great Forgiver? and he added, "Now hath perfect love cast out fear. I know God hath nothing to say against me, for Jesus Christ hath paid all; and those are free whom the Son makes free." — G. S. Bowes

Lord, before I commit a sin, it seems to me so shallow that I may wade through it dry-shod from any guiltiness; but when I have committed it, it often seems so deep that I cannot escape without drowning. Thus I am always in extremities: either my sins are so small that they need not any repentance, or so great that they cannot obtain thy pardon. Lend me, O Lord, a reed out of thy sanctuary, truly to measure the dimension of my offenses. But O! as thou revealest to me more of my misery, reveal also more of thy mercy; lest, if my wounds, in my apprehension, gape wider than thy tents (plugs of lint), my soul run out at them. If my badness seem bigger than thy goodness but one hair's breadth, but one moment, that is room and time enough for me to run to eternal despair. — Thomas Fuller
Charles Hadden Spurgeon

84. 豐盛的赦免（Abundant Pardon）

一、讓我們默想神赦免的豐盛

若從以下幾方面來看，我們便能更深地體會：

1. 這赦免源頭之屬性的豐盛

神的一切屬性都是無限且彼此和諧的；但聖經說：「神就是愛。」卻未曾說「神就是公義」或「神就是能力」。
「你的慈愛高及諸天。」（詩 108:4 4因為，你的慈愛大過諸天；你的誠實達到穹蒼。）
「耶和華啊，遍地滿了你的慈愛。」（詩 119:64 64耶和華啊，你的慈愛遍滿大地；求你將你的律例教訓我！）
「祂的慈愛永遠長存。」（詩 136）

2. 蒙赦免之對象的眾多

從亞當的日子直到如今，神在萬國、萬民、各階層、各世代中，赦免了無數的人。

• 我們在人多次得罪時很快就失去耐心；但神卻不是如此。「求你照你的大慈愛，赦免這百姓的罪，如同你從埃及到如今常赦免他們一樣。」（民數記 14:19 19求你照你的大慈愛赦免這百姓的罪孽，好像你從埃及到如今常赦免他們一樣。」）

3. 被赦免之罪的數量之多

誰能數算那被赦免的思想、言語與行為呢？

• 這些罪一再重複，令人厭煩（賽 43:24 24你沒有用銀子為我買菖蒲，也沒有用祭物的脂油使我飽足；倒使我因你的罪惡服勞，使我因你的罪孽厭煩。；啟 3:16 16你既如溫水，也不冷也不熱，所以我必從我口中把你吐出去。）。
• 得罪律法與福音，得罪光與愛，在少年與老年時所犯的罪。
• 然而，神卻把這一切除去，如同狂風吹散無數蝗蟲，又如烈日蒸發滿地甘露。

4. 被赦免之罪的嚴重性之大

• 有些罪是經過策劃、深思熟慮而犯的；每一次圖謀與設計本身，都是罪上加罪。
• 有些罪像蜘蛛網一般，裡面爬滿了無數的小罪。
• 有些罪是驕傲的、放縱的、殘酷的、褻瀆的、厚顏無恥的。
• 有些罪是一再重複、情節加重、頑固持守的。
• 然而，即便是高度濃縮、毒性加倍的罪惡，主也能除去。

5. 赦免所憑藉之途徑的豐盛

• 祂兒子的代贖，與祂的義；
• 那位永遠活著為我們代求者的無限功勞；
• 聖靈時刻同在，將福音的供應實際施行在人心中。

6. 赦免條件的容易與寬廣

• 沒有艱難的苦修條件，沒有煉獄般的補贖。
• 只要祈求，就得著；悔改並信靠。
• 甚至連所要求的悔改與信心，也是神所賜的。

7. 赦免本身的完全與豐滿

• 它遮蓋一切的罪——過去的、現在的、將來的。
• 它極其有效，並且確實無誤。
• 它是永遠的，不可撤回的。
• 它伴隨著算為義的恩典：赦免洗淨，稱義遮蓋並裝飾。

8. 隨之而來的豐富祝福

• 從屬靈的監牢與法律的捆綁中得釋放；
• 脫離內住之罪的統治權勢；
• 被收納進天上的家；
• 完全的蒙悅納，以致我們可以向控告者發出挑戰；
• 被委以信任的事奉；
• 與三一聖潔之神相交；
• 禱告得著回應，真實確定，彷彿我們已完全純潔；
• 最終與完全的人一同進入榮耀。

二、讓我們思想這些真理所帶來的合理推論

這些推論也構成我們講論的實際結論：

1. 因此，再沒有絕望的餘地。若主只是偶爾赦免，那麼即使只有一線希望，也值得去尋求；
   但如今，讓我們帶著確定無疑的盼望歸向祂。
2. 因此，悔改的呼聲是何等響亮！誰還忍心得罪這樣良善、慈愛的主呢？
   既然祂如此樂意應許赦免，我們的心豈不更該柔軟悔轉？
3. 這對極大的罪人是特別的呼召，因為豐盛的憐憫正適合他們的需要；
   而較小的罪人也當同來，因為其中必定有他們的位置。
4. 如此多赦免的神，配得人極深的愛。蒙赦免之人的生活，應當證明：「赦免多的，愛也多。」
5. 若這樣的憐憫被輕視，我們可以確定，所招致的必是極大的震怒。

邀請之聲（Inviting Sounds）

「那個罪，若不大到不能被離棄，就不大到不能被赦免。在人裡面的憐憫，不過是一滴水；在神裡面的憐憫，卻是一片海洋。在人裡面，只是一條小溪；在神裡面，卻是湧流不息的泉源。泉源不斷流出，海洋永不乾涸。一點火星若落入大海，還算得了什麼？同樣，悔改之人的罪，落在神的憐憫中，便被吞沒。」——湯瑪斯・霍頓（Thomas Horton）

詹姆斯二世曾對一位被俘的蒙茅斯公爵的追隨者說：「你知道，我有權力赦免你。」那人很清楚國王殘忍的性情，便回答說：「是的，但那不在你的性情裡。」這句話雖然不智，卻很快被證明是真實的。然而，感謝神！我們知道，神不但有赦免的權柄，也有赦免的心腸。「主啊，憐憫是屬於你的。」

弗萊明先生在《聖經的應驗》中，記載了艾爾鎮一位極其剛硬的罪人被處死的案例。神竟在他獄中時使他悔改。
他對赦罪的確據如此充滿，以致在行刑之地，他忍不住向眾人呼喊說：「哦！祂是一位偉大的赦罪者！祂是一位偉大的赦罪者！」又說：「如今，完全的愛把懼怕除去了。我知道神對我再沒有任何控告，因為耶穌基督已經付清了一切；子叫你們自由，你們就真自由了。」——G. S. Bowes

「主啊，在我犯罪之前，那罪在我看來如此淺薄，我以為可以乾腳而過，不致沾染任何罪責；但當我犯了之後，它卻顯得如此深重，彷彿我若不沉溺其中便無法逃脫。因此我總是在極端之中：不是我的罪太小，不需要悔改；
就是我的罪太大，無法得到赦免。主啊，求你從你的聖所借我一根量度的蘆葦，使我真實地測量我過犯的尺寸。
但哦！當你向我顯明更多我的可憐時，也求你向我顯明更多你的憐憫；免得在我看來，我的傷口張開得比你的帳棚還大，我的靈魂便從其中流失。若有哪怕一根頭髮的寬度、哪怕一瞬間，我的惡似乎比你的善更大，那已足以使我奔向永遠的絕望。」——湯瑪斯・富勒（Thomas Fuller）
查爾斯・赫登・司布真

85. The Cloud of Doves

Who are these that fly as a cloud, and as the doves to their windows? Isaiah 60:8
IN the days when the Lord shall visit his church, multitudes will come to seek him.
It is a great blessing when they do so; a matter for admiring praise.
They will come from far to learn of Jesus, flying in a straight line, as pigeons when they return to their homes.
Jesus is the great attraction, and when he is faithfully lifted up, men will hasten to him in flocks, flying like clouds before a gale.
Yet will it astonish those who see it, and they will ask questions such as those which follow.

I. WHO ARE THESE CONVERTS THAT THEY SHOULD BE SO MANY? "As a cloud."

The answers are many and easy.
1. Are not sinners many?
2. Is not Christ's redemption great?
3. Are not his blessings attractive?
4. Shall Satan have the pre-eminence in numbers at the last? We cannot think it will be so.
5. Is not the Spirit of God able to draw many?
6. Is not heaven great, and is there not room for hosts of souls?

Naturalists tell us of vast clouds of pigeons in America. Oh, to see such a cloud of converts!

II. WHO ARE THEY THAT THEY SHOULD FLY?

Why are they in such eager haste as to speed like doves when coming homeward to their cotes?
This also is plain.

1. They are in,great danger.
2. Their time is very short.
3. They are driven by a great wind. The Spirit, like a heavenly breath, impels souls to seek salvation.
4. They are moved by strong desire: a great hunger is on them to reach their home, where they shall be fed and housed.

Doves fly straight, swiftly, surely. They neither linger nor loiter, but hasten home.

III. WHO ARE THEY THAT THEY SHOULD FLY TOGETHER? They fly in such a flock that they appear like a
cloud: why is this?

1. They are all in one common danger.
2. They have no time to quarrel while seeking safety.
3. They have one common object: they seek one Savior.
4. They are wafted by the same heavenly wind. The Spirit works in each according to his own will.
5. They find comfort in each other's society.
6. They hope to live together forever above.

IV. WHO ARE THEY THAT THEY SHOULD FLY THIS WAY?

They are doves, and so they come to their usual abodes in the clefts of the rock or to the openings of the dove-house.
1. Seeking safety in Jesus, from the hawks which pursue them.
2. Desiring rest in his love, for they are wearied, and find no other rest for the soles of their feet.
3. Finding a home in his heart. Swallows go to another home in winter, but saints abide in Christ forever.
4. Their companions are there: doves congregate, and so do saved sinners love fellowship with each other.
5. Their young are there. "The swallow hath found a nest for herself, where she may lay her young" (Ps. 84:3). Believers love to have their children housed in Christ.
6. Their food is there. Where else can we find provender?
7. Their all is there. Christ is all.

V. BUT WHO ARE THEY INDIVIDUALLY?

1. Some are our own children.
2. Some are from the Sabbath-school.
3. Some are old hearers, who were gospel-hardened.
4. Some are quite strangers, outsiders.
5. Some are backsliders returning.
6. Some are those whom we sought in prayer, and personal address.

Dear hearer, are you one of them?
Have you not reason to fly from the wrath to come?
Fly first to Jesus, and then without delay hasten to his church.

Feathers

This text has been well illustrated by Morier. "In the environs of the city (Ispahan), to the westward, near Zainderood, are many pigeonhouses, erected at a distance from habitations. They are large, round towers, rather broader at the bottom than at the top, and crowned by conical spiracles, through which the pigeons descend. The interior resembles a honey-comb, pierced with a thousand holes, each of which forms a snug retreat for a nest. The extraordinary flights of pigeons, which I have seen upon one of these buildings, afford perhaps a good illustration of the passage. The great numbers, and the compactness of the mass, literally looked like a cloud at a distance, and obscured the sun in their passage)' What gives an additional value to this illustration is the probability that similar dove-houses were in use among the Hebrews, for they certainly were so among their Egyptian neighbors. — Kitto's Pictorial Bible

God's children love communion and fellowship one with another, that they may mutually be comforted and edified in faith: "they fly like a cloud, and as doves to their windows"; that is, to the house or church of God. — Benjamin Keach

Those that are weak want supply and support from others. Nature teacheth this lesson. The weakest creatures amongst fish, or fowls, or beasts, go usually in flocks and companies. — G. Swinnock

Birds of a feather flock together.

Everybody knows that large flocks of pigeons assemble at the stroke of the great clock in the square of St. Mark, Venice. Believe me, it is not the music of the bell which attracts them, they can hear that every hour. They come, Mr. Preacher, for food, and no mere sound will long collect them. This is a hint for filling your meeting house; it must be done, not merely by that fine, bell-like voice of yours, but by all the neighborhood's being assured that spiritual food is to be had when you open your mouth. Barley for pigeons, good sir; and the gospel for men and women. Try it in earnest, and you cannot fail; you will soon be saying, "Who are they that fly as a cloud, and as doves to their windows?" — From "Feathers for Arrows," by C. H. Spurgeon

A writer in "Nature" states that the small birds, that are unable to fly the three hundred and fifty miles across the Mediterranean Sea, are carried over on the backs of cranes When the first cold weather comes, the cranes fly low, making a peculiar cry. Little birds of every species fly up to them, while the twittering of those already settled may be distinctly heard. But for this provision, many species of small birds would become extinct. So, many converts that are young and feeble need much assistance in seeking Christ. Let those that are strong help the weaker ones in their spiritual flight.
Charles Hadden Spurgeon

85. 鴿群如雲（The Cloud of Doves）

「這些飛來如雲、又如鴿子向窗戶飛回的是誰呢？」——以賽亞書 60:8
在主眷顧祂教會的日子裡，必有成群的人前來尋求祂。
這是極大的福分，也是一件令人驚嘆、值得讚美的事。
他們將從遠方而來，為要認識耶穌；他們直線飛來，正如鴿子歸回巢穴時那樣筆直迅速。
耶穌是最大的吸引力；當祂被忠心高舉時，人必成群結隊地奔向祂，如同暴風之前翻湧的雲彩一般。然而，這景象也必使旁觀的人驚訝不已，
於是他們會發出以下這樣的疑問。

一、這些歸信的人是誰，竟然這樣多？——「如同一片雲」

答案其實既多且明顯。

1. 罪人豈不是很多嗎？
2. 基督的救贖豈不是浩大無邊嗎？
3. 祂的祝福豈不是極其吸引人嗎？
4. 難道到了最後，撒但在人數上會佔上風嗎？——我們不能這樣想。
5. 神的靈豈不是有能力吸引許多人嗎？
6. 天國豈不廣大？難道沒有空間容納眾多的靈魂嗎？

博物學家曾描述，美洲有遮天蔽日的龐大鴿群。哦！但願我們能看見這樣一片歸主的雲彩！

二、這些人是誰，竟然如此飛奔？

為何他們如此急切，如同歸巢的鴿子一般迅速？這也很清楚。

1. 他們正處在極大的危險中。
2. 他們的時間非常短暫。
3. 有一股強風在推動他們。——聖靈如同屬天的氣息，催逼人心尋求拯救。
4. 他們被強烈的渴望所驅動。——他們心中有極深的飢餓，渴望回到家中，在那裡得著餵養與遮蔽。

鴿子飛行時，筆直、迅速、確定無疑。它們不遲疑、不徘徊，只是一心趕回家去。

三、這些人是誰，竟然一同飛來？

他們飛得如此密集，遠看如雲；為什麼？

1. 他們同處一個共同的危險中。
2. 在尋求安全之時，他們無暇爭吵。
3. 他們有同一個目標：他們尋求同一位救主。
4. 他們同被一股屬天的風所托起。——聖靈按自己的旨意，在每個人身上動工。
5. 他們在彼此的同伴關係中得著安慰。
6. 他們盼望將來在天上永遠同住。

四、這些人是誰，竟然飛向這樣的地方？

他們是鴿子，因此他們飛向自己慣常的居所——或在磐石的縫隙中，或在鴿舍的窗口裡。

1. 他們在耶穌裡尋求安全，躲避追逐他們的鷹。
2. 他們在祂的愛中尋求安息，因為他們疲憊不堪，腳掌再找不到別的安息之處。
3. 他們在祂的心中找到家。——燕子冬天會遷移他處，但聖徒卻永遠住在基督裡。
4. 他們的同伴在那裡。——鴿子喜歡聚集，得救的罪人也喜愛彼此相交。
5. 他們的兒女在那裡。「燕子為自己找著菢雛之窩。」（詩 84:3 萬軍之耶和華－我的王，我的神啊，在你祭壇那裏，麻雀為自己找着房屋，燕子為自己找着菢雛之窩。）信徒渴望自己的兒女也住在基督裡。
6. 他們的糧食在那裡。——除了基督，我們還能到哪裡得供應呢？
7. 他們的一切都在那裡。基督就是一切。

五、但就個別而言，他們是誰呢？

1. 有些是我們自己的兒女。
2. 有些來自主日學。
3. 有些是多年聽道、心卻剛硬的人。
4. 有些是完全陌生的外人。
5. 有些是回頭的退後者。
6. 有些是我們藉著禱告與個別勸勉所尋找的人。

親愛的聽者，你是否也是其中之一？
你豈不也有充分的理由，逃離那將來的忿怒嗎？
先飛向耶穌，然後毫不遲延地奔向祂的教會。

羽毛（Feathers）

莫里耶（Morier）曾用一幅生動的圖畫來說明這節經文：「在伊斯法罕城西，靠近扎因德河一帶，有許多鴿舍，建在遠離人煙之處。這些建築是巨大的圓塔，底部比頂部寬，頂端有錐形通道，供鴿子飛入。內部如同蜂巢，布滿成千上萬的小洞，每一個都是舒適的巢穴。我曾在其中一座建築上，看見極其壯觀的鴿群飛翔。數量之多、隊形之密，遠看真的如同一片雲，飛過時甚至遮蔽了陽光。」這個比喻更有價值之處在於：希伯來人中很可能也使用過類似的鴿舍，因為他們的埃及鄰居確實如此。——《基托圖解聖經》

神的兒女彼此相愛、相交，為要在信心中互相安慰、彼此造就：「他們如雲飛來，又如鴿子向窗戶飛回」；也就是說，他們飛向神的殿、神的教會。——班傑明・基奇（Benjamin Keach）

軟弱的人需要從他人那裡得著供應與扶持。自然界教導我們這個功課：在魚類、飛鳥、走獸之中，最軟弱的往往成群結隊而行。——G・史溫諾克（G. Swinnock）

物以類聚，人以群分。

人人都知道，在威尼斯聖馬可廣場，大鐘敲響時，大群鴿子會聚集而來。相信我，牠們並不是被鐘聲吸引的；
那聲音每個小時都能聽到。牠們來，是為了食物。單有聲音，不能長久聚集牠們。這是給講道人的一個提示：
要使會堂充滿人，不僅靠你如鐘聲般優美的嗓音，而是要讓整個社區確信——當你開口時，真的有屬靈的糧食可得。鴿子要大麥，人要福音。你若認真去做，必不失敗；不久你也會說：「這些飛來如雲、又如鴿子向窗戶飛回的是誰呢？」——摘自《為箭預備的羽毛》（Feathers for Arrows），司布真

《自然》雜誌的一位作者指出：有些小鳥無法飛越地中海三百五十英里的距離，於是牠們會停在鶴的背上，被帶過海去。當寒冷來臨時，鶴群低飛，發出特別的鳴叫；各種小鳥便飛向牠們，而已停在鶴背上的鳥兒啁啾聲清晰可聞。 若沒有這樣的安排，許多鳥類將會滅絕。同樣，許多年幼、軟弱的歸信者，在尋求基督的途中，需要極大的扶持。願剛強的，幫助軟弱的，一同完成這屬靈的飛行。
查爾斯・赫登・司布真