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马太福音生命读经 · 第26篇

王职事的继续（二）

The Continuation Of The King’s Ministry (2)
参 、王的权柄
III. THE AUTHORITY OF THE KING
1在马太八章二十三节至九章八节，我们看见王的权柄。马太福音的次序很奇妙。当王说话，指明祂一无所有，甚至没有家，也没有安息的地方，并且不许祂的跟从者尽死的义务之后，马太福音的记载就启示这位王的权柄。虽然祂一无所有，祂却有权柄。在八章二十三节至九章八节，这权柄有三方面：管理风海的权柄；（太八23～27；）管理鬼的权柄；（太八28～34；）以及赦免罪的权柄。（太九1～8。）
1In 8:23—9:8 we see the authority of the King. The sequence of Matthew is wonderful. After the King spoke in a way to indicate that He had nothing, not even a home or a place to rest, and after not allowing His followers to perform the dead duties, the record of Matthew reveals the authority of this King. Although He had nothing, He had authority. In 8:23—9:8 this authority is of three aspects: the authority over the winds and the sea (8:23-27); the authority over the demons (8:28-34); and the authority to forgive sins (9:1-8
一 、管理风海
A. Over the Winds and the Sea
2主的权柄表显于管理风和海。这不是普通的权柄，这必定算是特别的权柄。主和祂的门徒在船上，『海里起了大风暴，以致船被波浪掩盖。』（太八。）门徒害怕会丧命，就叫醒了主，（太八25，）主说，『小信的人哪，你们为甚么胆怯?』（太八26。）信来自主的话，并在于主的话。（罗十。）主在十八节吩咐他们离开到对岸去。他们若信这话，就不需要像二十五节那样祷告了。他们对主的话领会得不彀，因此，他们的信心小。
2The Lord’s authority was manifested over the winds and these a. This is not an ordinary authority; rather, it must be counted as an extraordinary authority. The Lord and His disciples were in a boat, and “a great tempest arose in the sea, so that the boat was covered by the waves” (v. 24). When the disciples, 24 fearing that they would perish, roused the Lord from sleep (v. 25), He said, “Why are you fearful, you of little faith?” (v. 26). Faith comes from the word of the Lord and depends upon that word (Rom. 10:17). The Lord gave them the word in verse 18 “to depart to 17 the other side.” If they had believed that word, they would not have needed to pray as they did in verse 25. Their realization of the Lord’sword was not a full realization; thus, they were those of little faith.
3二十六节说，『于是起来，斥责风和海，风和海就大大的平静了。』当主和门徒在渡海赶鬼的途中，空中和海底有些活物就开始为难他们。空中有堕落的天使，水中有鬼。所以，主的命令实际上不是对风或海，乃是对空中堕落的天使和水中的鬼说的。斥责不是对无生命之物，乃是对有位格之物而发的。王斥责风和海，因为风里有撒但的堕落天使，（弗六12，）海里有鬼。（太八32。）空中堕落的天使和水中的鬼，合力阻止王渡到对岸，因为他们晓得祂要去赶出那边的鬼。（太八28～32。）王一命令堕落的天使和邪恶的鬼止住时，他们立刻听从，风和海就大大的平静了。大大的平静与他们信心的度量小（太八26）相对。（太八26。）
3Verse 26 says, “Then He arose and rebuked the winds and the sea, and there was a great calm.” As the Lord and the disciples were sailing across the sea, on their way to cast out the demons, something in the air and under the sea began to cause them difficulty. In the air there were the fallen angels, and in the water there were the demons. Thus the Lord’s command was not actually spoken to the winds or to these a, but to the fallen angels in the air and to the demons underneath the water. A rebuke is not given to things without life, but to things with personality. The King rebuked the winds and the sea because in the wind are the fallen angels of Satan (Eph. 6:12), and in the sea are the demons (Matt. 8:32). The fallen angels in the air and the demons in the water collaborated to frustrate the King from going to the other side of these a, because they knew He would cast out the demons there (v v. 28-32). As soon as the King commanded the fallen angels and evil demons to stop, they immediately obeyed, and there was a great calm. The calm being great was in contrast to the measure of their faith, which was little (v. 26).
4二十七节说，『众人都希奇说，这是甚么样的人，连风和海也听从了祂？』实际上，听从王权柄的不是风和海，乃是风上面的堕落天使，和海底下的鬼。27因此，在二十三至二十七节，我们看见王超然权柄的表显。祂没有洞，没有窝，没有枕头的地方；然而，祂有超然的权柄，管理自然的环境。祂完全合格作属天国度的属天君王。除祂以外，地上从来没有一位王有这种特别的权柄。
4Verse 27 says, “A nd the men marveled, saying, What kind of man is this that even the winds and the sea obey Him?” Actually, it was not the winds and the sea, but the fallen angels above the winds and the demons under these a that obey the King’s authority. Hence, in verses 23 through we see a manifestation of the King’s supernatural authority. He had no hole, no roost, no place to lay His head; however, He had supernatural authority over the natural environment. He is fully qualified to be the heavenly King of the heavenly kingdom. Apart from Him, there has never been on earth a King with such extraordinary authority.
二 、管理鬼
B. Over the Demons
5主耶稣到了加大拉人的地方，有两个鬼附的人迎著他。那两个鬼附的人遇见主耶稣时，鬼就喊著说，『神的儿子，我们与你何干？时候还没有到，你就来这里叫我们受苦么?』（太八29。）王自称人子，（太八20，）但鬼称祂神的儿子，试诱祂离开人子的地位。鬼问祂说，是否时候还没有到，祂就来叫牠们受苦。『时候还没有到，』这话含示神已经定了时候，叫鬼受苦。鬼也知道那时候，就是千年国以后，直到永远。（见启二十13注。）
5When the Lord Jesus had come to the country of the Gadarenes, He was met by two who were possessed by demons. When the two possessed by demons met the Lord Jesus, the demons cried out, saying, “What have we to do with You, Son of God? Have You come here to torment us before the time?” (v. 29). The King called Himself the Son of Man (v. 20), but the demons called Him the Son of God, tempting Him to deviate from His standing as the Son of Man. The demons asked Him if He had come to torment them before the time. The words “before the time” imply that God has appointed a time for the demons to be tormented and that the demons knew that time. It will be after the millennium and for eternity. (See note on Revelation 20:13 in Recovery Version of Revelation
6鬼不愿在时候还没有到就受苦，牠们央求主耶稣说，『你若赶我们，就打发我们进入猪群罢。』（太八31。）鬼央求祂，这指明牠们是在王的能力和权柄之下。三十二节说，『祂对牠们说，去罢！鬼就出来，进入猪群；全群骤闯下山崖，投入海里，死在水中。』『去罢！』这话是王带著权柄的命令，鬼就听从了。王答应鬼的央求，让牠们进入猪群，因为在神眼中，猪是不洁净的。（利十一7。）猪群受不了鬼附，就投入海里。鬼同意，因为水是牠们的住处。（太十二43～44。）
6The demons, not wanting to be tormented before the time, entreated the Lord Jesus, saying, “If You cast us out, send us into the herd of hogs” (v. 31). The fact that the demons entreated Him indicates that they were under the power and authority of the King. Verse 32 says, “And He said to them, Go! And they came out and went into the hogs; and behold, the whole herd rushed down the precipice into these a and died in the waters.” The word “Go!” was the King’s authoritative order, and the demons obeyed it. The King answered the demons’ entreaty to enter into the hogs because hogs are unclean in the eyes of God (Lev. 11:7). Unable to tolerate being possessed by the demons, the hogs rushed in to the sea. The demons agreed to this, because the water is their lodging place (12:43-44).
7主允许鬼进入猪群，用意并不是要损害养猪之人的事业。因为在神眼中，猪是不洁净的，主耶稣毁坏他们不洁的事业，盼望那些受雇的人能得救，并转向祂。这些神所定罪不洁净的猪，不该在那里。
7The Lord’sin tent i on in permitting the demons to go into the hogs was not to damage the occupation of those who fed them. Because hogs are dirty in the eyes of God, the Lord Jesus destroyed their unclean occupation with the expectation that those employed in it might be saved and turn to Him. The hogs, unclean and condemned by God, should not have been present
8关于猪群的报告传到饲主那里，他们就被激怒。三十四节说，『全城的人都出来，要迎见耶稣；既看见了，就恳求祂离开他们的境界。』他们求主耶稣离开，祂就离开了。（太九1。）城里的人失去猪，就弃绝王。他们要不洁净的猪，却不要属天国度的王。他们也许是外邦人。（加大拉在加利利海边，在外邦人的加利利－太四15－对岸。）他们因著自己不洁的谋生方法，弃绝了属天的王。
8When the report concerning the hogs came to those who owned them, the owners were offended. Verse 34 says, “And behold, the whole city came out to meet Jesus, and when they saw Him, they entreated Him that He might depart from their districts.” They begged the Lord Jesus to leave, and He did depart (9:1). The city people, having lost their hogs, rejected the King. They wanted their unclean hogs, but not the King of the heavenly kingdom. They were probably Gentiles. (Gadara was on the shore of the Sea of Galilee, opposite to Galilee of the Gentiles—4:15.) They rejected the heavenly King because of their unclean way of making a living
9王来到这个区域，使一切井然有序。不仅鬼从两个人身上赶出去，猪群也淹死了。所以整个区域得了清理，鬼也回到牠们的住处。这是主权柄的展示。
9The King’s coming to this district set everything in order. Not only were the demons cast out of the two men, but the hogs were drowned. Hence, the whole region was cleared, and the demons returned to their dwelling place. This was an exhibition of the Lord’s authority
三 、赦免罪
C. To Forgive Sins
10在马太九章一至八节，我们看见王赦免罪的权柄。主来到自己的城，迦百农，就是祂当时所住的地方。（太四13。）其后有人把一个瘫子抬到祂跟前。二节说，『耶稣见他们的信心，就对瘫子说，孩子，放心罢，你的罪赦了。』把瘫子抬到主耶稣跟前的人，拆通了主所在房子的屋顶。（可二4。）主由此看出他们的信心。二节题到罪，这指明瘫子患病，是因自己的罪。
10In 9:1-8 we see the King’s authority to forgive sins. After the Lord had come to His own city, Capernaum, where He now dwelt (4:13), a paralytic was brought to Him. Verse 2 says, “ And Jesus, seeing their faith, said to the paralytic, Have courage, child, your sins are forgiven.” The men who had brought the paralytic to the Lord Jesus had uncovered the roof where the Lord was and had broken it up (Mark 2:4). By this the Lord saw their faith. The mention of sins in verse 2 indicates that the paralytic was sick because of his sins
11三节说，『竟有几个经学家心里说，这个人说僭妄的话了。』经学家自以为认识圣经，认为只有神有权柄赦免罪；在他们眼中，耶稣不过是个人，所以听见祂说，你的罪赦了，就认为祂亵渎神。这指明他们不认识主就是神。他们说这样的话，就弃绝了属天国度的王。这是犹太宗教首领第一次的弃绝。按经学家看，主耶稣在妄称自己为神，在亵渎神。当然主耶稣根本没有亵渎神，因为祂就是神。祂既是神，就不仅有权柄管理自然的环境，管理鬼；祂也有充分的权柄赦免人的罪。
11Verse 3 says, “And behold, some of the scribes said within themselves, This man blasphemes.” The scribes, assuming that they knew the Scriptures, thought that only God had authority to forgive sins, and that Jesus, who in their eyes was only a man, blasphemed God when He said, “Your sins are forgiven.” This indicates that they did not realize that the Lord was God. By uttering such a word, they rejected the King of the heavenly kingdom. This was the first rejection by the leaders of the Jewish religion. According to the scribes, the Lord Jesus was assuming to be God and was blaspheming Him. But the Lord Jesus, of course, did not blaspheme at all, for He is God. As God, He not only has authority over the natural environment and over demons; He also has the full authority to forgive people of their sins.
12主在祂的灵里（可二8）感悟经学家的心意。四、五节说，『耶稣知道他们的心意，就说，你们为甚么心里思念恶事？说，你的罪赦了，或说，你起来行走，那一样更容易?』这里的心意或作思考，思想，带强烈感觉或邪情，恶意的臆测。经学家不必发表他们的心意，因为主耶稣藉祂灵里的感悟，就能看出他们的心意，祂就为此问他们。主感悟经学家的心意，这指明祂真是神。祂若不是神，怎能知道这些事？请注意，主没有说那一样更难，因为在祂没有一事是难的。在祂说你的罪赦了，比说你起来行走更容易，因为没有人知道他的罪是否得了赦免；所以这样说容易。但如果叫人起来行走，每个人都会知道。
12The Lord perceived in His spirit (Mark 2:8) the reasoning of the scribes. Verses 4 and 5 say, “And Jesus, knowing their inward reasonings, said, Why are you thinking evil things in your hearts? For which is easier, to say, Your sins are forgiven; or to say, Rise and walk?” The Greek word rendered “inward reasonings” also means cogitations, thoughts, evil surmisings with strong feeling or passion. The scribes did not have to give utterance to their reasonings because the Lord Jesus through the perception of His spirit was able to discern the reasonings within their hearts, and He asked them concerning them. The Lord’s perceiving of the reasonings of the scribes indicates that He is truly God. If He were not God, how could He have known these things? Notice that the Lord did not say, “Which is more difficult?” because to Him nothing is difficult. For Him to say, “Your sins are forgiven,” was easier than to say, “Rise and walk,” because no one knows whether or not one’ss ins are forgiven. Hence, it is easy to say this. But everyone can tell if a person rises and walks
13主的救恩不仅赦免我们的罪，也使我们起来行走。不是先起来行走，然后罪得赦免，那是靠行为；乃是罪先得赦免，然后起来行走，这是靠恩典。
13The Lord’ss alvation not only forgives our sins, but also causes us to rise and walk. It is not to rise and walk first and then be forgiven of our sins; that would be by works. Rather, it is to be forgiven of our sins first and then to rise and walk; this is by grace
14六节说，『但要叫你们知道人子在地上有赦罪的权柄－于是对瘫子说，起来，拿你的卧榻回家去罢！』赦罪乃是一件在地上有关权柄的事。惟有这位为神授权，并要受死救赎罪人的君尊救主，才有这样的权柄。（徒五31，十43，十三38。）这权柄乃是为著建立诸天的国。（太十六19。）
14Verse 6 says, “But that you may know that the Son of Man has authority on earth to forgive sins— then He says to the paralytic, Rise, pick up your bed and go to your house.” To forgive sins is a matter of authority on earth. Only this kingly Savior, who had been authorized by God and who would die to redeem sinners, had such authority (Acts 5:31; 10:43; 13:38). This authority was for the establishment of the kingdom of the heavens (Matt. 16:19
15主不仅叫瘫子能行走，且叫他能拿卧榻行走。原先卧榻托著他，现在他拿著卧榻。这是主救恩的大能。这瘫子被人抬到主跟前，却自己走回家。这指明不是罪人能走到主跟前，乃是罪人因著主的救恩，能从主那里走回去。
15The Lord enabled the paralytic not only to walk, but also to pick up his bed and walk. Formerly the bed bore him; now he bears it. This is the power of the Lord’ss alvation. This paralytic was brought to the Lord by others, but he went home by himself. This indicates that it is not that the sinner can go to the Lord, but that the sinner can go from the Lord by the Lord’ss alvation.
16七节说，『那人就起来，回家去了。』瘫子起来行走，证明他得了医治；他得了医治，证明他的罪得了赦免。这有力的证明主耶稣有权柄赦免人的罪。
16Verse 7 says, “And he rose and went away to his house.” The paralytic’sr i sing and going proved that he was healed, and his being healed proved that his sins were forgiven. This was a strong proof that the Lord Jesus had the authority to forgive people’ss ins
17这些事例所启示给我们的，不是基督的能力，乃是属天之王的权柄。当然，权柄由能力作后盾。然而，权柄高过能力。有些人也许有能力，却没有权柄。为著证明耶稣这位主是属天的王，祂需要向祂的跟从者显示祂的权柄。这权柄是要对付消极的事物，就是由邪灵、鬼和败坏的罪所煽动的反对环境。基督是属天的王，祂有充分的权柄对付这一切，并使这一切都服在祂的权柄之下。这就带进祂属天的国在地上的建立。
17What these cases reveal to us is not the power of Christ, but the authority of the heavenly King. The authority, of course, is backed by the power. However, authority is higher than power. Some may have power, but without authority. For Jesus, the Lord, to be vindicated as the heavenly King, there is the need for Him to show His followers His authority. This authority is to deal with the negative things, the opposing environment instigated by the evil spirits, the demons and the corrupting sins. Christ as the heavenly King has the full authority to deal with all of these, and all of these are subdued under His authority. This brings in the establishment of His heavenly kingdom on earth
18我们若把马太八章一节至九章八节所记载的一切事例摆在一起，就清楚看见这位属天的王是谁。祂是犹太人的救主，也是外邦人的救主。祂将是悔改之犹太人的救主，也将是千年国时要恢复全地的那一位。祂有权柄管理风、海和鬼，祂也有权柄赦免人的罪，并使这些人起来行走。我们若要跟从这位属天的王，就不可期待任何物质的享受，也需要不顾死的规条和义务。对这段话的鸟瞰，给我们一幅生动的图画，好看见这位属天的王究竟是谁。
18If we put together all the cases recorded in 8:1— 9:8, we see a clear picture of who this heavenly King is. He is the Savior of the Jews and also of the Gentiles. He will be the Savior of the repentant Jews, and He will also be the One who will restore the entire earth in the millennium. He has authority over the wind, the sea, and the demons. He also has authority to forgive people of their sins, and to cause these people to rise and walk. If we would follow this heavenly King, we must not expect any material enjoyment, and we also need to ignore the dead obligations and duties. This bird’s-eye view of this portion of the Word affords us a vivid portrait of who the heavenly King is