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马太福音生命读经 · 第25篇

王职事的继续（一）

The Continuation Of The King’s Ministry (1)
1在诸天之国的宪法里，有四处经文告诉我们如何能进入诸天的国。第一处是马太五章三节，这一节说，『灵里贫穷的人有福了，因为诸天的国是他们的。』第二处说，『为义受逼迫的人有福了，因为诸天的国是他们的。』（太五10。）这两处经文都是指现在。我们今天若要在国度的实际里，就需要灵里贫穷，并且为义受逼迫。今天国度的实际主要的是在于义。我们因著灵里贫穷，被引进国度的实际。我们的心思有了改变之后，我们就转向主，我们的灵就倒空，这样主就带著祂属天的国进到我们灵里。从那一刻起，我们就开始活在国度的实际里。我们因著是义的，就蒙保守在这实际里。然而，我们若是不义，就在国度的实际之外。只要我们保持义，我们就蒙保守在国度的实际里。要察验你日常的生活。你若是很松散、太自由、不在乎义，你就立刻离开了国度的实际。我们今天若要在国度的实际里，就必须灵里贫穷，并且保守自己在义中，甚至愿意为义受苦。
1In the constitution of the kingdom of the heavens there are four verses that tell us how we can enter into the kingdom of the heavens. The first is Matthew 5:3, which says, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens.” The second says, “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of the heavens” (5:10). Both of these verses refer to the present. If we would be in the reality of the kingdom today, we need to be poor in our spirit and to be persecuted for the sake of righteousness. The reality of the kingdom today depends mainly upon righteousness. We are ushered into the reality of the kingdom by being poor in spirit. After we have had a change in our mind, we turn to the Lord and become empty in our spirit. In this way the Lord enters our spirit with His heavenly kingdom. From that moment, we begin to live in the reality of the kingdom. By being righteous, we are kept in this reality. However, if we are unrighteous, we are outside the reality of the kingdom. As long as we maintain righteousness, we are preserved in the reality of the kingdom. Examine your daily life. If you are loose, too free, and careless about righteousness, you are immediately separated from the reality of the kingdom. If we would be in the reality of the kingdom today, we must be poor in our spirit, and we must keep ourselves in righteousness, willing even to suffer for the sake of righteousness
2其他两处告诉我们如何进入国度的经文，都是指将来进入诸天之国的实现。马太五章二十节说，『我告诉你们，你们的义，若不超过经学家和法利赛人的义，绝不能进诸天的国。』这是指有分于国度的实现。我们若要进入诸天之国的实现，就需要超凡的义。因此，义不仅保守我们在国度的实际里，也把我们带进国度的实现里。
2The other two verses that tell us how to enter the kingdom both refer to entering into the manifestation of the kingdom of the heavens in the future. Matthew 5:20 says, “For I say to you, that unless your righteousness surpass that of the scribes and Pharisees, you shall by no means enter into the kingdom of the heavens.” This refers to participating in the manifestation of the kingdom. If we would enter into the manifestation of the kingdom of the heavens, we need the surpassing righteousness . Hence, righteousness not only keeps us in the reality of the kingdom, but also brings us into the manifestation of the kingdom
3最后一处是七章二十一节，这一节说，『不是每一个对我说，主阿，主阿的人，都能进诸天的国，惟独实行我诸天之上父旨意的人，才能进去。』这节启示，我们要进诸天的国，必须实行父的旨意。因此，将我们引进国度实现里的，乃是义和实行父的旨意。义主要的是指我们的生活，实行父的旨意主要的是指我们的工作。我们的生活和工作都必须照著诸天之国的宪法。我们的生活若照著这宪法，就是义的。我们的工作若照著这宪法，就是实行神的旨意。这样的生活和工作使我们合格进入国度的实现。所以，我们因著灵里贫穷，被引进国度的实际；我们藉著义，蒙保守在这实际里。因著超凡的义，和实行父的旨意，我们就进入诸天之国的实现。
3The last verse is 7:21, which says, “Not everyone who says to Me, Lord, Lord, shall enter into the kingdom of the heavens, but he who does the will of My Father Who is in the heavens.” This verse reveals that in order to enter into the kingdom of the heavens, we must do the will of the Father. Therefore, it is righteousness and the doing of the Father’s will that will usher us into the manifestation of the kingdom. Righteousness refers mainly to our living, and doing the will of the Father refers mainly to our work. Both our living and our work must be according to the constitution of the kingdom of the heavens. If our living is according to this constitution, it will be righteous. And if our work is according to the constitution, it will be the doing of the will of God. This kind of living and work qualifies us to enter into the manifestation of the kingdom. There fore, by being poor in our spirit, we are ushered into the reality of the kingdom, and through righteousness we are kept in this reality. By the surpassing righteousness and the doing the will of the Father, we shall enter into the manifestation of the kingdom of the heavens.
4主耶稣在山上颁布了诸天之国的宪法之后，就下了山，继续祂的职事。在本篇信息中，我们要来看王职事的继续。（太八1～九34。）
4After delivering the constitution of the kingdom of the heavens on the mountain, the Lord Jesus came down from the mountain to continue His ministry. In this message we shall consider the continuation of the King’s ministry (8:1—9:34
5壹、具有时代意义的神迹
5I. Signs With Dispensational Significance
6新王下了山之后，就执行祂君王的职事。祂作的头一件事，就是洁净污秽的人，医治有病的人，并把鬼附之人身上的鬼赶出去，使他们可以成为诸天之国的子民。（太八～17。）二至十七节所记载的神迹，或表号，具有时代的意义。马太八章二至十六节所记载四件事例的次序，不同于马可一章二十九节至二章一节，以及路加四章三十八至四十一节，五章十二至十四节，七章一至十节中的次序。马可福音的记载，表明耶稣是神的奴仆，其次序是按照历史。马太福音的记载，证明基督是诸天之国的王，其次序是按照道理，就是将某些事例摆在一起，以陈明一个道理。路加福音的记载，启示耶稣是正确的人，来作人类的救主，其次序是按照道德。约翰福音的记载，见证基督是神的儿子，就是神自己，其次序多少也是按照历史。因此在四卷福音书中，有三种次序：历史、道8:1-理和道德。在马太八章一至十七节的三个神迹－洁净患痲疯的、医治外邦瘫痪的仆人、医治彼得的岳母，以及医治许多的人；这些事例集合在一起，陈明一个有意义的道理，那就是说，牠们具有时代的意义。我们先来看医治患痲疯者的事例。（太八1～4。）
6After the new King came down from the mountain to carry on His kingly ministry, the first thing He did was to cleanse the unclean, heal the sick, and cast the demons out of the possessed that they might all become people of the kingdom of the heavens (8:2-1 7). The2 miracles, or signs, recorded in verses 2 through 17 have a dispensational significance. The order of the four instances recorded in Matthew 8:2-16 differs from that in Mark 1:29—2:1 and Luke 4:38-41; 5:12-14; and 7:1-10. The order of Mark’s record, showing that Jesus is the Servant of God, is according to history. The order of Matthew’s record, proving that Christ is the King of the kingdom of the heavens, is according to doctrine. In his Gospel, Matthew put certain instances together to present a doctrine. The order of Luke’s record, revealing that Jesus is the proper man to be man’sS avior, is according to morality. The order of John’s record, testifying that Christ is the Son of God and even God Himself, is also somewhat according to history. Therefore, in the four Gospels there are three kinds of sequences: historical, doctrinal, and moral. In Matthew 17 three miracles—the cleansing of the leper, the healing of the paralyzed Gentile servant boy, and the healing of Peter’s mother - in - law — and the healing of many are grouped together to present a meaningful doctrine, that is, they have a dispensational significance. Let us first consider the healing of the leper (vv. 1-4).
一 、医治患痲疯的人
A. Healing of the Leper
王下了山
1. The King Coming Down from the Mountain 1.
7一节说，『耶稣下了山，有好多群众跟著祂。』王下了山，表征属天的王从诸天来到地上。祂来了，首先临到犹太人，因为这里患痲疯的人无疑是代表犹太人。属天的王从诸天下来，首先把救恩带给患痲疯的犹太人。照著罗马一章，救恩是先给犹太人，后给外邦人。（罗一16。）
7Verse 1 says, “Now when He had come down from the mountain, great crowds followed Him.” The coming down of the King from the mountain signifies that the heavenly King has come down from the heavens to the earth. He comes firstly to reach the Jews, for undoubtedly the leper here represents the Jewish people. The heavenly King came down from the heavens to bring salvation firstly to the leprous Jews. According to Romans chapter one, salvation is for the Jews first and then for the Gentiles (v. 16
有一个患痲疯的人前来拜祂，求祂洁净
2. A Leper Approaching Him for Cleansing 2. and Worshipping Him
8二节说，『看哪，有一个患痲疯的人前来拜祂，说，主阿，你若肯，必能叫我洁净了。』患痲疯的人来拜新王，称祂为主，承认祂是主神。实际上，新王就是耶和华神。（太一21，23。）
8Verse 2 says, “ And behold, a leper approached and worshipped Him, saying, Lord, if You are willing, You can cleanse me.” The leper worshipped the new King and called Him Lord, recognizing that He is the Lord God. In reality the new King is Jehovah God (1:21, 23
9在马太八章所记载的事例中，得医治的疾病是很有意义的，因为每种疾病都表征一种特殊属灵的疾病。蒙君尊的救主拯救，成为国度子民的头一班人，是以患痲疯的人为代表。按照圣经的事例，痲疯来自背叛与不服。米利暗成了患痲疯的，是由于她背叛摩西，神的代表权柄。(民十二～10。)乃缦的痲疯得了洁净，是由于他的顺从。（王下五1，9～14。）堕落的人类由于对神的背叛，在神眼中都成了患痲疯的。痲疯是背叛的表现。背叛是在里面，痲疯是背叛外在的表显。现在君尊的救主来了，拯救人脱离他们的背叛，并洁净他们的痲疯，使他们成为祂国度的子民。
9The diseases healed in the cases recorded in Matthew 8 are significant, for every disease signifies a specific spiritual sickness. The first class of people saved by the kingly Savior to be the people of the kingdom is represented by a leper. According to the scriptural examples, leprosy comes from rebellion and disobedience. Miriam became leprous because of her rebellion against Moses, God’s deputy authority (Num. 1 2:1-1 0). Naaman’s leprosy was cleansed1 because of his obedience (2 Kings 5:1, 9-14). All fallen human beings became leprous in the eyes of God because of their rebellion. Leprosy is the expression of rebellion. Rebellion is inward, and leprosy is the outward manifestation. Now the kingly Savior comes to save men from their rebellion and cleanse them from their leprosy that they may become His kingdom people.
10痲疯是污秽的疾病。在旧约里，患痲疯的人必须从以色列人的营隔离，直到他得了洁净。这指明在神的子民中间，任何人因背叛而成为患痲疯的，就要从神子民的交通中剪除，直到他得了医治。这里患痲疯的人代表犹太人。犹太人背叛了神，因此，在神眼中，他们是患痲疯的。然而，属天的王先临到他们，不是要审判他们，乃是要医治他们。正如主在马太九章十二节所指明的，祂是医生，来医治有病的人。祂来了，首先临到犹太人，要医治他们，把救恩带给他们。
10Leprosy is a filthy disease. In the Old Testament a leper had to be excluded from the camp of the children of Israel until he was cleansed. This indicates that anyone among the people of God who is rebellious and thereby becomes leprous will be cut off from the fellowship of God’sp eople until he is healed. The leper here represents the Jews. The Jews have become rebellious against God. Thus, in God’se yes they are lepers. Nevertheless, the heavenly King came first to them, not to judge them, but to heal them. As the Lord indicated in 9:12, He came as a Physician to heal the sick. He came first to reach the Jews to heal them and to bring them salvation.
王伸手摸他，要洁净他
3. The King Stretching Out His Hand 3. and Touching Him to Cleanse Him
11三节说，『耶稣伸手摸他，说，我肯，你洁净了罢。他的痲疯立刻洁净了。』按照律法，患痲疯的人因著他的不洁，应当从民中隔离，人不能摸他。（利十三45～46。）但这位是人，又是君尊救主的新王，却摸了他。何等的怜悯和同情！祂一摸，患痲疯的人立刻就洁净了。何等奇妙的洁净！
11Verse 3 says, “And stretching out His hand, He touched him, saying, I am willing; be cleansed. And immediately his leprosy was cleansed.” According to the law, a leper should be excluded from the people because of his uncleanness. No one could touch him (Lev. 13:45-46). But the new King, as a man and as the kingly Savior, touched him. What mercy and sympathy! By His one touch, immediately his leprosy was cleansed. What wonderful cleansing
4 、得了洁净的痲疯患者受王嘱咐，
4. The Cleansed Leper Being Charged
12献上礼物作证据
12by the King to Offer the Gift for a Testimony
13四节说，『耶稣对他说，你要当心，不可告诉人，只要去把身体给祭司察看，并且献上摩西所规定的礼物，对他们作证据。』新王告诉得了洁净的痲疯病人，为著自己的洁净，仍要按照旧律法的规条行事，因为那时仍在过渡时期，旧律法还没有藉祂救赎的死得著成全。
13Verse 4 says, “ And Jesus says to him, See that you tell no one, but go, show yourself to the priest, and offer the gift which Moses prescribed for a testimony to them.” The new King told the cleansed leper still to do things according to the regulations of the old law for his cleansing, because the transitory period still remained, when the old law was not yet fulfilled by His redeeming death
二 、医治百夫长的仆人
B. Healing of the Centurion’s Servant Boy
有一个百夫长到祂跟前来，
1. A Centurion Approaching and 1.
14恳求祂医治他的仆人
14Beseeching Him for the Healing of His Servant Boy
15主进了迦百农以后，『有一个百夫长到祂跟前来，恳求祂说，主阿，我的仆人瘫痪了，躺在家里，极感痛苦。』（太八5～6。）百夫长是罗马军队中管理一百名士兵的军官。二至四节患痲疯的人，代表犹太人；五至十三节的百夫长，代表外邦人。在神面前，犹太人因著他们的背叛、不服，成了患痲疯、不洁净的；外邦人因著他们的罪，成了瘫痪、死了功能的。君尊的救主先临到犹太人，后临到外邦人。（徒三26，十三46，罗一16，十一11。）相信的犹太人是因著祂直接的摸而得救，（太八3，）相信的外邦人是藉著信神的话而得救。（太八8，10，13。）
15After the Lord had entered into Capernaum, “A centurion approached Him, beseeching Him and saying, Lord, My servant boy is lying in the house paralyzed, terribly tormented” (vv. 5-6). A centurion was an officer over one hundred soldiers in the Roman army. The leper in verses 2 through 4 represents the Jews, whereas the centurion in verses 5 through 1 3 represents the Gentiles. Before God, the Jews became leprous, unclean, because of their rebellion and disobedience; whereas the Gentiles became paralyzed, dead in function, because of their sinfulness. The kingly Savior came firstly to the Jews and then to the Gentiles (Acts 3:26; 13:46; Rom. 1:16; 11:11). The believing Jews are saved by His direct touch (v. 3), whereas the believing Gentiles are saved through faith in His word (vv. 8, 10, 13).
百夫长认识权柄，只求一句话
2. The Centurion, Knowing Authority, 2. Asking Only for a Word
16当主告诉百夫长，祂要去治好他的仆人时，『百夫长回答说，主阿，我不配你到舍下来，只要你说一句话，我的仆人就必得医治。』外邦的百夫长承认君尊救主的权柄，晓得祂的话带著医治的权柄；因此，他不仅相信君尊的救主，也相信祂的话，求祂不必亲自去，只要说一句话就可以了。这是更强的信心，使救主觉得希奇。（太八10。）
16When the Lord told the centurion that He would come and heal his servant, “The centurion answered and said, Lord, I am not fit that You should enter under my roof; but only speak a word, and my servant boy shall be healed.” The Gentile centurion recognized the authority of the kingly Savior and realized healing authority was in His word. Thus he believed not only in the kingly Savior, but also in His word, asking Him not to go personally but only to send His word. This is stronger faith, and it was marveled at by the Savior (v. 10
17王希奇外邦百夫长的信心，指明许多外邦人要有分于国度的享受
173. The King Marveling at the Gentile Centurion’s 3. Faith and Indicating That Many Gentiles Will
Participate in the Enjoyment of the Kingdom
18十节启示主耶稣希奇百夫长的信心，说，『我实在告诉你们，这样大的信心，我在以色列中，没有遇见人有过。』因此，在十一、十二节主说，从东从西，将有许多人要来，在诸天的国里与亚伯拉罕、以撒、雅各一同坐席。但国度之子要被扔在外面黑暗里。这指明外邦人要有分于国度的福音。（弗三6，8，加二8～9，罗一13～16。）十一节所题诸天的国，是指诸天之国的实现。在国度的实现里，得胜的外邦信徒要与亚伯拉罕、以撒、雅各一同坐席。
18Verse 10 reveals that the Lord Jesus marveled at the centurion’s faith and said, “Truly I say to you, With no one in Israel have I found so much faith.” Therefore, in verses 11 and 12 the Lord said that many would come from the east and west to recline with Abraham and Isaac and Jacob in the kingdom of the heavens, but that the sons of the kingdom would be cast into outer darkness. This indicates that the Gentiles will participate in the gospel of the kingdom (Eph. 3:6, 8; Gal. 2:8-9; Rom. 1:13-16). The reference to the kingdom of the heavens in verse 11 refers to the manifestation of the kingdom of the heavens. It will be in the manifestation of the kingdom that the overcoming Gentile believers will feast with Abraham, Isaac, and Jacob
19十二节的国度之子，是指得救的犹太人，他们是好种，（太十三38，）但他们没有强的信心，使他们能进窄门、走狭路。太七13～14。)他们要失去在国度实现里的筵席。（路十三24～30。）外面的黑暗，是指在诸天之国实现里的光明荣耀以外的黑暗。(太十六28，二五30。)在要来的国度时代被扔在外面的黑暗里，不同于在千年国之后被永远扔在火湖里。(启二十15。)
19The sons of the kingdom in verse 12 refer to the saved Jews who are the good seed (13:38), but who do not have strong faith enabling them to enter the narrow gate and walk the constricted way (7:13-14). They will miss the feast in the manifestation of the kingdom (Luke 13:24-30). The outer darkness will be the darkness outside the bright glory in the manifestation of the kingdom of the heavens (25:30; 16:28). To be cast out into the outer darkness in the coming kingdom age differs from being cast into the lake of fire after the millennium and for eternity Rev. 20:15
20百夫长的仆人照著百夫长
204. The Centurion’s Servant Boy Being 4.
的信心得了医治
Healed according to the Centurion’s Faith
21十三节说，『耶稣对百夫长说，去罢，照你所信的，给你成就了。他的仆人就在那时得了医治。』患痲疯的犹太人因著王直接的摸得了医治。王伸手摸他，患痲疯的人就得了医治。但百夫长的仆人不是因著王直接的摸得了医治，乃是因著王的话得了医治。外邦的百夫长相信这话，他的仆人就得了医治。犹太人总是藉著王直接的摸而得救，但我们外邦人不是因著祂直接的摸，乃是因著祂说出拯救的话而得救。我们相信这话，并且得著医治。我们外邦人没有一个有过主直接的摸。我们藉著相信福音那点活人、重生人的话而得救。因此，百夫长的仆人代表所有外邦信徒。主没有称许痲疯患者的信心，因为在那里信心不是显著的特征，重要的乃是王的摸。但百夫长的仆人得医治，信心是非常显著的。因此主称赞百夫长的信心。结果那仆人得著了医治。
21Verse 13 says, “And Jesus said to the centurion, Go; as you have believed let it be done to you. And the servant boy was healed in that hour.” The Jewish leper was healed by the King’s direct touch. The King stretched out His hand and touched him, and the leper was healed. But the centurion’s servant was not healed by the King’s direct touch. Rather, he was healed by the King’sword. The Gentile centurion believed in this word, and his servant was healed. The Jews are always saved through the King’s direct touch, but we Gentiles are saved, not by His direct touch, but by the sending out of His saving word. We believe in this word and we are healed. None of us Gentiles has had a direct touch from the Lord. We have been saved through believing the enlivening, regenerating word of the gospel. Hence, the centurion’s servant represents all the Gentile believers. The Lord did not commend the faith of the leper, because faith was not the outstanding characteristic there. The significant thing was the King’st ouch. But with the healing of the centurion’s servant, faith is very outstanding. Hence, the Lord praised the centurion’s faith. Consequently, the servant boy was healed
22那仆人瘫痪了。瘫痪的意思就是身体失去功能。在我们外邦人得救之前，我们完全没有功能。犹太人是患痲疯的；但我们因著有罪是瘫痪的，失去功能的。我们需要属天之王医治的救恩。祂向我们说了一句话，我们也相信了这话，因此我们得了医治，我们的功能得了恢复，现在我们能开始服事我们的主人了。我们就像那得了医治，能再服事的仆人一样。
22The boy had been paralyzed. To be paralyzed means that the body is out of function. Before we Gentiles were saved, we were totally out of function. The Jews were leprous, but we were paralyzed, out of function, because of our sinfulness. We need the heavenly King’she al ing salvation. He has sent us a word, and we have believed it. Therefore, we have been healed, our function has been recovered, and now we may begin to serve our Master. We are just like the servant boy who was healed and was able to serve again.
三 、医治彼得的岳母
C. Healing of Peter’s Mother-in-law
23十四、十五节说，『耶稣到了彼得家里，见他的岳母发烧躺著。耶稣摸她的手，烧就退了；她便起来服事耶稣。』彼得的岳母代表这世代末了的犹太人，他们要因接受君尊的救主而得救。那时，在大灾难期间，犹太人在神的眼中是发烧的，（太八14，）热中于神以外的事物。君尊的救主在外邦人得救的数目添满以后，要回到犹太遗民那里，使他们得救。(罗十一25～26，亚十二10。)彼得的岳母是在彼得家里得医治的；彼得的家代表以色列家。在这世代的末了，所有的犹太遗民都要在以色列家中得救。他们也要藉著君尊救主直接的摸而得救，（太八15，）如同那患痲疯的犹太人。（太八3。）
23Verses 14 and 15 say, “And when Jesus had come into Peter’sho use, He saw his mother-in- law laid aside and in a fever; and He touched her hand, and the fever left her; and she arose and ministered to Him.” Peter’s mother-in-law represents the Jews at the end of this age who will be saved by receiving the kingly Savior. At that time, during the great tribulation, in the eyes of God the Jews will be in a fever (v. 14), hot in things other than God. The kingly Savior, after the fullness of the salvation of the Gentiles, will come back to this remnant of Jews that they might be saved (Rom. 11:25-26; Zech. 12:10). Peter’s mother-in-law was healed in Peter’sho use, which represents the house of Israel. At the end of this age all the remnant of the Jews will be saved in the house of Israel. They will also be saved by the kingly Savior’s direct touch (v. 15), as the Jewish leper was (v. 3
24在这世代的末了，救恩要从外邦人回到犹太人。然而，救恩不是回到分散的犹太人，乃是回到以色列家中的犹太人。那时犹太人要发烧；甚至今天犹太人也是这样。许多犹太人热中于科学、经济、教育、以及各种属世的追求。但在神眼中，这一切都是发烧。今天犹太人热中于政治、工业、农业及军事的程度非常高，他们由彼得发烧的岳母所代表。但在他们的狂热和热中里，他们既不信靠神，也不顾道德。主怎样医治了彼得的岳母，照样，主在这世代的末了要再回来，医治狂热、焚烧、发烧的犹太人。神医治他们不是藉著他们的信心，乃是藉著祂直接的摸。主第二次来临时，犹太人要直接被祂的来临所摸，并且要得救。
24At the end of this age salvation will come back from the Gentiles to the Jews. However, it will not come back to the scattered Jews, but to the Jews in the house of Israel. At that time the Jews will be sick of a fever. This is even true of the Jews today. So many of them are fervent in science, in finance, in education, and in all manner of worldly pursuits. But in the eyes of God all this is a fever. The temperature of the Jews today is very high in their fervency for politics, industry, agriculture, and warfare. They are represented by the feverish mother-in-law of Peter. But in their heat and fervency they neither trust in God nor care for morality. Just as the Lord healed Peter’s mother-in-law, so will He come back again at the end of this age to heal the Jews who will be fervent, burning, and sick of a fever. He will not heal them through their faith, but through His direct touch. At the Lord’s second coming, the Jews will be directly touched by His arrival and be saved
25彼得的岳母得医治之后，便立刻起来服事主。（太八15。）这表征主回来时，犹太遗民得救之后，要在千年国里起来服事主。
25Immediately after Peter’s mother - in - law was healed, she arose and ministered to the Lord (v. 15). This signifies that at the Lord’s coming back, the remnant of the Jews, after being saved, will arise and minister to Him in the millennium.
四 、医治许多的人－
D. Healing of Many—
26在千年国里地上万民的复与
26Restoration to All on Earth in the Millennium
到了黄昏
1. Evening Having Come 1.
27十六节说，『到了黄昏，有人带著许多鬼附的到祂跟前，祂用一句话赶出那些灵，并且治好了一切患病的人。』『许多鬼附的』和『一切患病的，』代表千年国里地上的万民。千年国是旧天旧地最后的一个时代，因此被视为旧天旧地的『黄昏。』在这『黄昏』之后，就有新的一天，就是新天新地同著新耶路撒冷。
27Verse 16 says, “And when evening had come, they brought to Him many who were demon- possessed, and He cast out the spirits with a word and healed all those who were ill.” The words “many” and “all those” represent all the people on earth in the millennium. The millennium will be the last dispensation of the old heaven and old earth; thus it is considered the evening of the old heaven and old earth. After this “evening,” there will be a new day, that is, the new heaven and new earth with the New Jerusalem
许多鬼附的和一切患病的都得了医治－
2. Many Demon-possessed 2. and All the Sick Being Healed—
28豫尝来世的能力
28a Foretaste of the Power of the Coming Age
29在千年国里，赶鬼、医病的能力要达到极点。因此，一切鬼附的和患病的，都要得著医治。以赛亚的豫言见证这事。（赛三五5～6。）那将是真正的复兴。今世的赶鬼和医病，不过是豫尝来世广泛的能力。在十六节，主医治了彼得的岳母之后，到了黄昏，祂治好了许多鬼附的，以及一切患病的人。这指明基督回来，犹太人得救之后，千年国就要开始。在那段期间，所有的疾病都要得医治。因此，二至十七17节所记载的神迹，具有时代的意义，是来世国度的小影。
29In the millennium, there will be to the uttermost the power to cast out demons and heal illnesses. Hence, all the demon-possessed and all the sick will be healed. The prophecies of Isaiah testify of this (Isa. 35:5-6). That will be a real restoration. The casting out of demons and the healing of the sick in this age are just a foretaste of the extensive power of the coming age. In verse 16, after the Lord had healed Peter’s mother-in-law, when evening had come, He healed many who were demon-possessed and all who were ill. This indicates that after Christ comes back and the Jews are saved, the millennium will begin. During that period of time, all sicknesses will be healed. Hence, the signs recorded in verses 2 through have a dispensational significance.
30应验申言者的话
303. The Fulfillment of the Word of the Prophet 3.
31十七节说，『这是要应验那藉著申言者以赛亚所说的，说，「祂亲自取去了我们的软弱，担当了我们的疾病。」』一切成就在堕落之人身上的医治，都是由于主的救赎。祂在十字架上取去了我们的软弱，担当了我们的疾病，就在那里为我们成就了完全的医治。不过，我们应用这神圣医治的能力，在今世只能是豫尝，到来世才得全享。
31Verse 17 says, “In order that what was spoken through Isaiah the prophet might be fulfilled, saying, He Himself took our infirmities and bore our diseases.” All healings accomplished on fallen people are due to the Lord’s redemption. He took our infirmities and bore our diseases on His cross and accomplished full healing for us there, However, the application of healing by divine power can only be a foretaste in this age; the full taste will be accomplished in the coming age
贰 、跟从王的路
II. THE WAY TO FOLLOW THE KING
一 、王吩咐离开群众
A. The King Giving Orders to Depart from the Great Crowds
32十八节说，『耶稣看见群众围著祂，就吩咐离开到对岸去。』照四福音的记载，主在尽职时总是离开群众，不愿好奇的人同祂在一起。祂不在意群众，只顾念诚心寻求祂的人。
32Verse 18 says, “Now when Jesus saw great crowds around Him, He gave orders to depart to the other side.” In His ministry, as recorded in the four Gospels, the Lord always withdrew from the crowds. He did not want the curious ones to be with Him. He did not care for great crowds, but only for the sincere seekers after Himself
二 、有一个经学家来跟从王
B. A Scribe Coming to Follow the King
33在十八至二十二节，我们看见跟从属天之王的路。这条路藉两个到王这里来的人启示出来。第一个是经学家，他对王说，『夫子，你无论往那里去，我都要跟从你。』他说这话，并没有考虑到代价。因此，王在二十节的答覆里，引他考虑到代价的问题。
33In verses 18 through 22 we see the way to follow the heavenly King. The way is revealed through the cases of two who came to the King. The first, a scribe, said to Him, “Teacher, I will follow You wherever You go.” In saying this, he did not consider the cost. Hence, the King answered in verse 20 in a way to cause him to consider the cost
三 、王向经学家揭示祂没有安歇之处
C. The King Unveiling to the Scribe That He Has Nowhere to Rest
34在二十节，主对那要跟从祂的经学家说，『狐狸有洞，天空的飞鸟有窝，人子却没有枕头的地方。』这里主称自己为人子。十六章十三至十七节以前，新王在尽祂君王的职事时，一直是站在人子的立场上。狐狸和飞鸟都有安歇之处，但国度的王，连安歇的地方也没有。这证明祂所建立的国，不是物质的，没有属地的性质；乃是属灵的，具有属天的性质。主似乎对那经学家说，『你要跟从我么?你低估了代价。你是经学家，是有学问、社会地位崇高的人；你必须领悟我一无所是，一无所有。我甚至比飞鸟和狐狸都不如，因为我没有枕头的地方。』我相信那经学家很失望，就没有跟从祂。今天跟从主的原则也是一样。我们必须考虑到代价。跟从这位王，就没有物质的享受。
34In verse 20 the Lord said to the scribe who wanted to follow Him, “The foxes have holes, and the birds of the heaven have roosts, but the Son of Man has nowhere that He may lay His head.” Here the Lord referred to Himself as the Son of Man. The new King in His kingly ministry continually took the standing of the Son of Man until 16:13-17. The King of the kingdom did not even have a resting place, as the foxes and birds do. This proves that the kingdom which He was establishing was not material in the earthly nature, but spiritual in the heavenly nature. The Lord seemed to be saying to the scribe, “Do you intend to follow Me? You have underestimated the price. You, a scribe, a learned one with a high rank in society, must realize that I am nothing and that I have nothing. I have even less than the birds and the foxes, for I have nowhere to lay My head.” I believe that the scribe was disappointed and that he did not follow Him. The principle of following the Lord is the same today. We must consider the price. In following this King, there is no material enjoyment
四 、另一个门徒请求准他先去埋葬他的父亲
D. Another Disciple Asking Permission to Bury His Father First
35二十一节说，『门徒中另有一个对祂说，主阿，准我先去埋葬我的父亲。』这门徒不是经学家。他这样说，是过度考虑跟从属天国度之王所要出的代价。这门徒显然受到第一个事例的警告，高估了代价。他似乎对主说，『我要跟从你，但我的父亲死了。让我先回去埋葬他，然后我要回来跟从你。』
35Verse 21 says, “And another of the disciples said to Him, Lord, permit me first to go away and bury my father.” In saying this, this disciple, who was not ascribe, overly considered the cost of following the King of the heavenly kingdom. This disciple, apparently warned by the first case, overestimated the cost. He seemed to be saying to the Lord, “I will follow You, but I have a dead father. Let me first go back to bury him, and then I will come back to follow You.”
36五、王告诉这门徒跟从祂，让死人埋葬死人
36E. The King Telling the Disciple to Follow Him
and Leave the Dead to the Dead
37因为这门徒高估了跟从王的代价，所以王答覆时鼓励他来跟从，放下代价的考虑，把埋葬他父亲的事留给别人去作。主说，『让死人埋葬他们的死人，你跟从我罢。』主耶稣是多么奇妙！他故意叫第一个人失望，却有意鼓励第二个人。主对待人真有智慧。如果我是主耶稣，我听到有一个经学家要跟从我，我会很兴奋，并且我会鼓励他这样作。然而，主对他很冷淡，一点也不鼓励他。反而，祂似乎说，『你要跟从我么？你有好床，有舒适的安枕之所。但你若来跟从我，你会没有枕头的地方。我甚至比狐狸和飞鸟都不如。』这样，祂劝阻了这个地位高的人。但对于受这事例警告，不轻率或随便跟从主的门徒，主说了鼓励的话。主的话鼓励他忘掉他所作的一切准备，让死人埋葬死人，他只管跟从主。
37Because this disciple overestimated the cost of following the King, He answered him in the way of encouraging him to follow Him and drop his consideration of the cost, leaving the burial of his father to others. The Lord said, “Follow Me and leave the dead to bury their own dead.” How wonderful the Lord Jesus is! He purposely disappointed the first and deliberately encouraged the second. The Lord was very wise in dealing with people. If I had been the Lord Jesus, I would have been excited to hear that a scribe wanted to follow me, and I would have encouraged him to do so. The Lord, however, was cool toward him and did not encourage him at all. Rather, He seemed to say, “Will you follow Me? You have a nice bed, a comfortable place to lay your head. But if you come to follow Me, you will not have a place to lay your head. I have even less than the birds and the foxes do.” Thus, He discouraged this person of high rank. But to the disciple who had been warned by this case not to follow the Lord in a light or loose way, the Lord gave a word of encouragement. The Lord’sword encouraged him to forget about all the preparations he was making, to leave the dead to bury the dead, and to follow Him
38由这两个事例我们看见，接触人不容易。这两个人今天若来到你这里，你会如何对待他们？也许你两个都会接受。可是主对待这两个人很不同，祂劝阻一人，鼓励另一人。
38By these two cases we see that it is not easy to contact people. How would you deal with these two if they came to you today? Probably you would accept both of them. However, the Lord differentiated between them, discouraging the one and encouraging the other
39在这两个事例中，我们看见跟从属天之王的路。首先，我们跟从祂时，不该期待有任何物质的享受。第二，我们要跟从祂，必须不顾死人的需要。主告诉门徒，『让死人埋葬他们的死人。』头一个死人是指在灵里死了的人，如以弗所二章一、五节所说的；第二个死人是指那门徒在肉身里死了的父亲。最终，灵里死了的人要完成埋葬肉身死了之人的任务。藉著经历我们学知，不该回去为死人尽义务。让死人为死人尽这些义务。我们是活人，我们必须继续跟从王。但不要期待任何物质的享受，因为你可能没有窝，没有巢，没有枕头的地方。如果你不期待任何物质的享受，并且把死的义务留给死人，你就能继续跟从祂。
39In these two cases we see the way to follow the heavenly King. First, as we follow Him, we should not expect to have any material enjoyment. Second, in order to follow Him, we must ignore the requirements of the dead. The Lord told the disciple to “leave the dead to bury their own dead.” The first dead refers to the people who are spiritually dead, as mentioned in Ephesians 2:1, 5; the second refers to the physically dead father of the disciple. Eventually, the spiritually dead will fulfill the duty of burying the physically dead. Through experience we have learned that we should not go back to fulfill the duty for the dead. Let the dead perform these duties on behalf of the dead. We are the living ones and we must go on to follow the King. But do not expect any material enjoyment, for you may have no nest, no roost, no place to lay your head. If you do not expect any material enjoyment and if you will leave the dead duties to the dead, you can go on to follow Him.