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马太福音生命读经 · 第29篇

王职事的继续（五）

The Continuation Of The King’s Ministry (5)
1以及王职事的扩大（一）
1And The Enlargement Of The King’s Ministry (1
2马太九章启示基督是医生、新郎，甚至是未漂过的布、新酒和新皮袋。接著，需要对基督有进一步的启示。这启示需要一种环境，使基督能在另一面启示出来。把基督向我们启示出来，并不是道理的事。为了启示基督，总是需要一种环境。在九章里，启示了基督许多甜美、可爱、令人喜悦的方面。在九章里，乃是基督的职事产生了启示基督所需要的环境。为了向我们启示基督，必须有某种环境，这种环境总是来自基督的职事。基督在四章开始尽职事。祂在呼召头四个门徒并吸引大批群众以后，就上了山，在那里颁布了诸天之国的宪法。祂下山之后，继续祂的职事。祂在山上颁布宪法之前的职里，固然对宪法有益处，却不足以进一步启示祂是谁和祂是甚么。为了启示我们在九章所看见那些可爱的点，祂必须继续祂的职事。这进一步的职事造出了环境，启示祂不仅是王，也是医生、新郎、新布、新酒和新皮袋。你若不是这样看见这职事，你若看不见这职事为著启示基督所造出的环境，看不见基督所是的一切项目，你就可能把马太福音读了一百遍，而没有从其中得著甚么。牠对你似乎是一卷故事或道理的书，但你绝不会从这卷书得著生命。你若要看见马太福音的光，首先你必须看见属天的王。祂受膏并受试验之后，就开始尽祂的职事。祂的职事很重要，因为这职事对祂的启示是绝对需要的。基督不愿只告诉我们祂是医生、新郎、新布、新酒和新皮袋，那就和神学院里的教导一样了。仅仅把一班人聚在一起，告诉他们基督是甚么，那是何等可怜！我再说，要得著基督的启示，就需要祂的职事所造出的环境。
2In Matthew 9 Christ is revealed as the Physician, the Bridegroom, and even as the unshrunk cloth, the new wine, and the new wineskin. Following this, a further revelation of Christ is needed. This revelation requires a certain environment that will enable Christ to be revealed in another aspect. Having Christ revealed to us is not a matter of doctrine. In order for Christ to be revealed, there is always the need of a particular environment. In chapter nine Christ is revealed in so many sweet, lovely, pleasant aspects. The environment required for the revelation of Christ in chapter nine was produced by His ministry. In order for Christ to be revealed to us, there must be a certain environment, and that environment always comes out of Christ’s ministry. Christ began to minister in chapter four. After calling the first four disciples and attracting great crowds, He went up to the mountain where He issued the decree of the constitution of the kingdom of the heavens. After He descended from the mountain, He continued His ministry. His ministry before giving the constitution on the mountain was good for the constitution, but it was not sufficient for the further revelation of who He is and of what He is. In order for Him to be revealed as the lovely items found in chapter nine, there was the need for the continuation of His ministry. This further ministry created the environment for Him to be revealed not only as the King, but also as the Physician, the Bridegroom, the new cloth, the new wine, and the new wineskin. If you do not see this ministry in such a way, if you cannot see the environment created by this ministry for the revelation of Christ, and if you cannot see all the items of what Christ is, you may read the Gospel of Matthew a hundred times without receiving anything from it. It may seem to you to be either a book of stories or doctrines. But you will never receive any life from this book. If you would see light in the Gospel of Matthew, you must first see the heavenly King. After He was anointed and tested, He began His ministry. His ministry is crucial, for it is absolutely necessary for His reve lation. Christ would not just tell us that He is the Physician, the Bridegroom, the new cloth, the new wine, and the new wineskin. That would be like the teaching given in a seminary. How poor it would be simply to gather a group of people together and merely tell them what Christ is. To repeat, in order to receive the revelation of Christ, there is the need of the environment created by His ministry.
3在王职事的继续里，祂行了许多神迹。祂医治了患痲疯的人，医治了罗马百夫长的仆人，也医治了彼得的岳母。接著，祂治好了许多的人。这就是祂的职事。王职事的继续与王职事的开始不同，因为王职事的开始没有具有时代意义的神迹，祂乃是接触人、吸引人、并得著人。因著有大批群众跟从祂，祂就能颁布诸天之国的宪法。
3In the continuation of His ministry the King did many signs. He healed the leper, He healed the servant boy of a Roman centurion, and He healed the mother-in-law of Peter. Following this, He healed a great many other people. This was His ministry. The continuation of the King’s ministry was different from the beginning of His ministry, for in the beginning there were no dispensational signs. Rather, He contacted people, attracted them, and captured them. Because a great crowd followed Him, He was able to deliver the decree of the constitution of the kingdom of the heavens
4虽然马太福音是一卷论到国度的书，但牠也是对基督的启示。有一天，基督带著门徒到该撒利亚腓立比的境内，问他们说，『人说人子是谁？』（太十六。）门徒回答了之后，祂问他们：『你们说我是谁？』（太十六15。）这指明国度的书启示基督是谁。看见本书中基督的启示是何等有福！一章里基督的家谱乃是基督的启示。牠启示基督是大卫的子孙，亚伯拉罕的后裔，以及联结大卫后裔两条线之婚姻的结果。根据马太一章，耶稣并不是那么简单。祂是耶和华救主，也是以马内利，就是神与我们同在。基督是大卫的子孙、亚伯拉罕的后裔、女人的后裔、耶和华救主、以及以马内利－神与我们同在。在二章，人寻访祂这位王。因此，二章启示祂是王。在三章，这位王受引荐并受膏。在四章，祂受试验，合格并蒙称许。接著，这位王受试验之后，就进入祂的职事。藉著祂的职事，祂吸引了群众。祂颁布了诸天之国的宪法之后，就继续祂的职事，行一些具有时代意义的神迹。这些神迹表征祂首先将救恩带给犹太人，然后从犹太人转向外邦人。这些神迹也表征外邦人得救的数目添满之后，基督要把救恩带回给犹太人。然后在千年国时期，全地要复兴。那时，所有的疾病都要得医治。藉著王职事的继续，就豫备了一种环境－筵席。这筵席来自基督的职事。藉著祂的职事，主得著一个罪人，就是名叫马太的税吏。他为主和祂的门徒豫备了盛大的筵席。马太也邀请了许多朋友来赴席，他们也是罪人和税吏。有句谚语说，看你的朋友，就知道你是怎样的人。马太是税吏，他的朋友就是罪人和税吏。马太所豫备的筵席是适当的环境，让主启示祂自己是医生、是新郎、是新衣服遮盖我们，是新酒充满我们，并且是新皮袋保全我们所领受的酒。藉著祂职事所产生的环境，基督在这一切方面都启示出来了。
4Although Matthew is a book on the kingdom, it is also a revelation of Christ. One day Christ led His disciples to Caesarea Philippi and asked them, “Who do men say that the Son of Man is?” (16:13). After they gave some answers, He asked them, “But you, who do you say that I am?” (v. 15). This 13 indicates that the book of the kingdom reveals who Christ is. What a blessing it is to see the revelations of Christ in this book! The genealogy of Christ in chapter one is a revelation of Christ. It reveals that Christ is the Son of David, the Son of Abraham, and the issue of a marriage that unites the two lines of David’s descendants. According to Matthew chapter one, Jesus is not that simple. He is Jehovah the Savior and Emmanuel, God with us. Christ is the Son of David, the Son of Abraham, the seed of the woman, Jehovah the Savior, and Emmanuel, God with us. In chapter two He is visited as a king. Thus, chapter two reveals that He is the King. In chapter three this King is recommended and anointed, and in chapter four He is tested, qualified, and approved. Then, after His testing, this King came into His ministry. By means of His ministry, He attracted crowds. After giving the constitution of the kingdom of the heavens, He continued His ministry, doing some signs with a dispensational significance. These miracles signify that He came with salvation firstly to the Jews and then turned from the Jews to the Gentiles. These signs also signify that after the fullness of the salvation of the Gentiles, Christ will bring His salvation back to the Jews. Then will take place the restoration of the whole earth during the time of the millennium. At that time all diseases will be healed. Through this continuation of the King’s ministry, an environment — a feast — was prepared. This feast came out of Christ’s ministry. Through His ministry, the Lord gained a sinner, a tax collector named Matthew, who prepared a great feast for the Lord and His disciples. To this feast Matthew also invited a great many of his friends, who also were sinners and tax collectors. There is a proverb which says that we know what kind of person you are by looking at your friends. Matthew, a tax collector, had friends who were tax collectors and sinners. The feast prepared by Matthew was the right environment for the Lord to reveal Himself as the Physician, the Bridegroom, the new cloth to cover us, the new wine to fill us, and the new wineskin to preserve the wine we have received. Christ in all these aspects was revealed through the environment brought forth by His ministry.
5今天的情形也是一样。没有职事，基督的事和关于召会的事就不能启示出来。我不能仅仅把一些人聚在一起，对他们演讲。在那种环境里，我简直没有甚么可说。但在正确的环境里，我就能告诉你关于基督的一项又一项。我们有何等一位基督！我们需要为著主的职事，以及藉著主职事所造出的环境感谢祂！甚至旧宗教的法利赛人和新宗教的约翰门徒，也为主所使用。旧宗教给主耶稣机会启示祂自己是医生，新宗教给祂机会启示祂自己是新郎、新布、新酒和新皮袋，我们需要说，『法利赛人，谢谢你们；约翰的门徒，谢谢你们。没有你们，我们不可能对基督有这样的异象。我们绝不会知道属天的王是医生、新郎、新布、新酒和新皮袋。』
5The situation is the same today. Without the ministry, nothing of Christ and nothing concerning the church could be revealed. I cannot simply gather some people together and deliver them a lecture. In that kind of environment I simply have nothing to say. But in the proper environment I can tell you about one item of Christ after another. What a Christ we have! We need to thank the Lord for His ministry and for the environment He creates through His ministry. Even the Pharisees of the old religion and the disciples of John of the new religion were used by the Lord. The old religion gave the Lord Jesus the opportunity to reveal Himself as the Physician, and the new religion gave Him the opportunity to reveal Himself as the Bridegroom, the new cloth, the new wine, and the new wineskin. We need to say, “Thank you, Pharisees, and thank you, disciples of John. Without you, we could not have such a vision of Christ. We would never know that our heavenly King is the Physician, the Bridegroom, the new cloth, the new wine, and the new wineskin
6我年轻时读了马太八、九章，甚么也没有看见。我读了新布、新酒和新皮袋，但是对这些东西毫无印象。后来，在正确的环境里，我的眼睛得开启，看见主耶稣是何等甜美，何等令人喜悦！哦，祂是我们的新郎！何等令人喜悦！祂是新衣，遮盖我们；祂是新酒，充满我们。祂也是新皮袋，是容器。看见这些项目所指明的四种基督徒：摩登派、基要派、内里生命派和召会人。我很喜乐，我是在召会人中间。我在新皮袋里满了享受。我有新衣服的遮盖，我饮于新酒，我也在新皮袋里享受新郎的同在。这是何等美妙！这就是我们的基督！今天，我们的确认识召会是甚么。在主的恢复里，基督是我们的新郎、我们的新衣服、我们的新酒和我们的新皮袋。
6When I was young, I read through Matthew chapters eight and nine without seeing anything. I read about the new cloth, the new wine, and the new wineskin, but none of these things made any impression on me. Later, in the proper environment, my eyes were opened to see how sweet and pleasant the Lord Jesus is. Oh, He is our Bridegroom! How pleasant! He is the new cloth, our covering, and the new wine to fill us up. And He is also the new wineskin, the container. I also came to see the four kinds of Christians indicated by these items: the modernists, the fundamentalists, the inner life people, and the church people. I am glad to be among the church people. I enjoy being in the new wineskin. I am covered by the new garment, I am drinking the new wine, and I am in the new wineskin enjoying the presence of the Bridegroom. How wonderful this is! This is our Christ! Today, we do know what the church is. We are churching Christ! In the Lord’s recovery Christ is our Bridegroom, our new garment, our new wine, and our new wineskin. Therefore we may coin a new phrase: we are “churching Christ.”
陆 、重复具有
VI. SIGNS WITH DISPENSATIONAL
时代意义的神迹
SIGNIFICANCE REPEATED
7马太九章十八至三十四节，重复具有时代意义的神迹。这些经文描绘一幅今世和来世的简图。因此，本段记载也其有时代的意义，与八章一至十七节一样。管会堂者的女儿代表犹太人，患血漏的女人代表外邦人。女儿死去时，女人得了医治；女人得医治后，女儿就活过来。接著，两个瞎子和一个哑吧都得了医治。这是豫表，表示犹太人被砍下时，外邦人便得救；等到外邦人得救的数目添满后，犹太人便要得救。（罗十一15，17，19，23～26。）接著，千年国就开始，其中所有的瞎子和哑吧，都要得著医治。
7In 9:18-34 we have the repetition of signs with dispensational significance. These verses give a brief picture of this age and the coming age. Hence, this record is also with dispensational significance, as that in 8:1-17. The daughter of the ruler of the synagogue represents the Jews, and the woman with the hemorrhage represents the Gentiles. When the daughter died, the woman was healed. After the woman was healed, the daughter was revived. Following this, two blind men and one dumb man were healed. This is a type, showing that when the Jews are cut off, the Gentiles are saved and that after the fullness of the salvation of the Gentiles, the Jews will be saved (Rom. 11:15, 17, 19, 23-26). Following this, the millennium will begin, and at that time all the blind and the dumb will be healed (Isa. 35:5-6
一 、管会堂者的女儿死了
A. The Daughter of the Ruler of the Synagogue Having Died
8十八节说，『耶稣正对他们讲这些事的时候，有一个管会堂的来拜祂，说，我的女儿刚死了，但你去按手在她身上，她就要活了。』这里管会堂的名叫睚鲁，（可五22，路八41，）意即他要光照，或蒙光照，表征主要光照外邦人，（徒十三46～48，）他们犹太人也要蒙光照。照著马可福音和路加福音的记载，这管会堂者的女儿十二岁了。这管会堂的人对属天的王很有兴趣，但他不像百夫长那样有信心。百夫长告诉主耶稣，祂不需要到他家里去，祂说一句话就彀了。如果这管会堂的人也有这样的信心，她的女儿就会得著医治。然而，他求主到他家里，按手在他女儿身上。他的信心只达到这个地步，他没有再大的信心。主耶稣怜悯他，便起来跟著他去。
8Verse 18 says, “As He was speaking these things to them, behold, a ruler came and wo rshipped Him saying, My daughter has just died, but come and lay Your hand on her, and she will live.” The ruler here was a ruler of the synagogue (Mark 5:22; Luke 8:41) named Jairus, which means “he will enlighten,” or “enlightened,” signifying that the Lord will enlighten the Gentiles, and they will be enlightened (Acts 13:46-48). According to the record in Mark and Luke, this ruler’s daughter was twelve years of age. This ruler was interested in the heavenly King, but he did not have as much faith as the centurion. The centurion had told the Lord Jesus that He did not need toco me to his home. It was sufficient for Him to speak a word. If this ruler of the synagogue had had this kind of faith, his daughter would have been healed. However, he asked the Lord to come to his home and to lay His hand upon his daughter. His faith could reach this far, no farther. Sympathizing with him, the Lord Jesus arose and followed him.
9二、医治患血漏的女人
9B. The Healing of a Woman with a Hemorrhage
10当主去管会堂者家的途中，有一个女人，患了十二年血漏，『来到耶稣背后，摸祂的衣服䍁子。』这女人患了不正常的出血、流血或漏血。（利十五25。）肉身的生命是在血中；（利十七11；）因此，这种疾病表征无法保存的生命。女人病了十二年，十二正是管会堂者死去之女儿的年龄。（路八42。）这女人来到耶稣背后，摸祂的衣服䍁子；因为她心里说，『我只要摸著祂的衣服，就必得拯救。』这里的女人和八章五至十节的百夫长，都代表外邦人，他们同样以信来接触主。她在主去管会堂者家的途中得了医治，表征外邦人是在基督前往以色列家的途中得救的。
10As the Lord was on the way to the ruler’sho use, a woman who had been sick of a hemorrhage for twelve years “approached from behind and touched the fringe of His garment.” This woman suffered from a bloody flux, a flow or issue of blood (Lev. 15:25). The life of the flesh is in the blood (Lev. 17:11). Hence, this disease signifies the life that cannot be retained. The woman was sick for twelve years, the age of the daughter of the ruler (Luke 8:42). This woman approached the Lord from behind and touched the fringe of His garment, saying within herself, “If only I may touch His garment, I shall be healed.” The woman here and the centurion in 8:5-10, both representing the Gentiles, came to contact the Lord in the same way, with faith. She was healed while the Lord was on the way to the ruler’sho use. This signifies that the Gentiles are saved while Christ is on the way to the house of Israel
11主的衣服，象征基督的义行；䍁子象征属天的管治。照著民数记十五章三十八至四十节，以色列的男丁必须在衣服边上作䍁子，钉一根蓝细带子。这意思是他们的生活、行动受到属天限制的约束。当主耶稣在地上时，也许就是这样穿著。衣服表征人行为的美德。在主耶稣人性的美德里，有医治的能力。因此，当这有病的女人摸祂的衣服䍁子，祂美德的能力就临到了她，她便得了医治。基督受诸天管治的行为所生出的美德，成了医治的能力。（太十四36。）
11The Lord’s garment signifies Christ’s righteous deeds, and the fringe signifies the heavenly ruling. According to Numbers 15:38-40, Israelite males had to wear a blue fringe on their garments, a ribbon in the color of blue. This meant that their lives, their walk, were restricted by a heavenly limitation. When the Lord Jesus was on earth, He probably dressed in this way. Garments signify virtue in human behavior. In the human virtue of the Lord Jesus there was healing power. Therefore, when the sick woman touched the fringe of His garment, the power of His virtue went to her, and she was healed. Out of Christ’she aven ly-ruled deeds comes the virtue that becomes the healing power (Matt. 14:36
12医治患血漏的女人，指明主往犹太人那里去的时候，被外邦人遇见并且抓住了。照著历史，外邦人生病了，犹太人在长大却要死亡。换句话说，外邦人生病了，犹太人濒临死亡。犹太女孩十二岁，女人也病了十二年。女人患了十二年的血漏，女孩长了十二年却要死亡。这表征外邦人因罪恶的事生病时，犹太人也在长大却要死亡。女人得了医治之后，主耶稣到了犹太管会堂者的家里，这表征当外邦人得救的数目添满后，基督就要临到以色列家。
12The healing of the woman with the hemorrhage indicates that the Lord was met and caught by the Gentiles as He was journeying to the Jews. According to history, the Gentiles are sick, and the Jews are growing in order to die. In other words, the Gentiles are sick, and the Jews are dying. The Jewish girl was twelve years of age, and the woman had been sick for twelve years. For twelve years the woman suffered from the issue of blood, and for twelve years the girl was growing in order to die. This signifies that while the Gentiles are sick of sinful things, the Jews are growing in order to die. After the woman was healed, the Lord Jesus arrived at the home of the Jewish ruler, signifying that when the salvation of the Gentiles is in full, Christ will reach the house of Israel
三 、医治管会堂者的女儿
C. The Healing of the Daughter of the Ruler of the Synagogue
13二十三至二十六节说到管会堂者的女儿得医治。这里的闺女和八章十四至十五节彼得的岳母，都代表这世代末了的犹太人，他们因著主的来临和祂直接的摸，在家里得了医治。这指明在这世代的末了，所有的犹太遗民都要因著主的来临和祂直接的摸，在以色列家中得救。罗十一25～26，亚十二10。)
13In verses 23 through 26 we have the healing of the synagogue ruler’s daughter. The daughter here and Peter’s mother-in-law in 8:14-15, both representing the Jews at the end of this age, were healed in a house by the Lord’s coming and direct touch. This indicates that at the end of this age all the remnant of the Jews will be saved in the house of Israel by the Lord’s coming and His direct touch (Rom. 11:25-26; Zech. 12:10
14耶稣到了管会堂的家里，看见吹笛的人，和乱嚷的群众，『就说，走开罢，这闺女不是死了，乃是睡了。他们就嗤笑祂。』（太九23～24。）主尽职事时，从来不在意群众。二十五节说，『群众既被撵出，耶稣就进去，握著闺女的手，闺女便起来了。』藉此我们看见，主耶稣要使犹太人复活，但他们没有信心，这给外邦人绝佳的机会来接触主，得著救恩。外邦人得救的数目添满后，主耶稣就要临到以色列家，所有死了的犹太人就要得医治。
14When Jesus came into the ruler’sho use and saw the flute players and the crowd making a tumult, He said, “Depart, for the girl has not died, but sleeps. And they ridiculed Him” (vv. 23-24). In His ministry, the Lord never cared for any crowd. Verse 25 says, “But when the crowd was put out, He entered and took hold of her hand, and the girl was raised up.” By this we see that the Lord Jesus intended to raise the Jews, but that they did not have the faith. This gave an excellent chance to the Gentiles to contact the Lord to receive salvation. After the fullness of the salvation of the Gentiles, the Lord Jesus will reach the house of Israel, and all the dead Jews will be healed
四 、医治瞎子和哑吧
D. The Healing of the Blind and Dumb
15管会堂者的女儿复活之后，立刻有两个瞎子和一个哑吧被带到主面前。（太九27～33。）
15Immediately after the raising of the ruler’s daughter, two blind men and a dumb man are brought to the Lord (vv. 27-33
医治两个瞎子
1. Healing of the Two Blind Men 1.
16二十七至三十一节说到两个瞎子得医治。当主耶稣经过时，『有两个瞎子跟著祂，喊叫说，大卫的子孙，可怜我们罢！』瞎眼表明没有视力，看不见神和有关神的事。（林后四4，启三18。）这两个瞎子称主为大卫的子孙。在千年国，就是大卫重新修造的帐幕，（徒十五16，）弥赛亚国里，犹太人要承认基督是大卫的子孙，他们的瞎眼就要得著医治。两个瞎子这样承认基督，乃是豫表这事。两个瞎子也是在屋子里，因主直接的摸，得了医治，（太九29，）如同管会堂者的女儿，（太九25，）和彼得的岳母一样。(太八14～15。)瞎子的眼睛得开，表明里面的视力得著恢复，看见神和属灵的事物。（徒九17～18，二六18，弗一18，启三18。）
16In verses 2 7 through 3 1 we have the healing of the two blind men. As the Lord Jesus passed by, “Two blind men followed Him, crying out and saying, Have mercy on us, Son of David.” Blindness signifies lack of sight in seeing God and the things related to Him (2 Cor. 4:4; Rev. 3:18). These two blind men called the Lord the Son of David. In the millennial kingdom, which will be the restored tabernacle of David (Acts 1 5:1 6), the Messianic kingdom, the Jews will recognize Christ as the Son of David, and their blindness will be healed. This is typified by the two blind men recognizing Christ in this way. The two blind men were healed in the house by the Lord’s direct touch (v. 29), as were both the daughter of the ruler (v. 25) and Peter’s mother- in-law (8:14-15). The opening of the blind men’se yes signifies the recovery of inward sight to see God and spiritual things (Acts 9:17-18; 26:18; Eph. 1:18; Rev. 3:18).
17医治被鬼附的哑吧
172. The Healing of a Demon-possessed Dumb Man 2.
18在三十二至三十三节，我们看见被鬼附的哑吧得医治。被鬼附而哑，表明人因拜哑吧偶像，（林前十二2，）没有能力为神说话（赛五六10）并赞美神。(赛三五6。)哑吧说出话来，表明人在灵里被主充满，恢复了说话和赞美的能力。(弗五18～19。)
18In verses 32 and 33 we see the healing of the demon-possessed dumb man. Dumbness by demon possession signifies the inability to speak for God (Isa. 56:10) and praise God (Isa. 35:6) due to the worship of dumb idols (1 Cor. 12:2). The speaking of a dumb man signifies the recovery of the speaking and praising ability by being filled with the Lord in the spirit (Eph. 5:18-19
千年国的影儿
3. A Shadow of the Millennium 3.
19瞎子和哑吧得医治，表征千年国时期地上万民的复兴。因此，这些医治乃是千年国的影儿。在千年国里，所有的瞎子都要看见，所有的哑吧都要开口。以赛亚三十五章五、六节说，『那时瞎子的眼必睁开，聋子的耳必开通。那时瘸子必跳跃像鹿，哑吧的舌头必能歌唱。』瞎子要看见神的荣耀，哑吧要述说神的荣耀。他们要不断的赞美祂。因此，千年国将是恢复的时候，复兴的时候。今天每当基督徒中间有了复兴，瞎子的眼就睁开，哑吧的口就张开。在这样的复兴之前，许多基督徒是瞎眼的，无法看见神或神的事；他们也是哑吧，无法为神说话。今天若请公会里的人祷告，许多人作不来，他们会回答说，『这不是我的工作，我的职业。请牧师祷告罢！』这指明他们被哑吧鬼所附。林前十二章启示，我们不是服事不能出声的偶像。因此，我们必须说话，不断的说话。我们的眼得开启，看见神的事；我们的口得张开，赞美祂并见证祂。我们都必须是这样的人。这医治乃是要来千年国的影儿，小影。
19The healing of the blind and the dumb signifies the restoration to the people on earth during the millennium. Thus, these healings are a shadow of the millennium. In the millennium all the blind will see, and the mouths of the dumb will be opened. Isaiah 35:5 and 6 say, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as a hart, and the tongue of the dumb sing.” The blind will see God’s glory, and the dumb will speak of God’s glory. They will praise Him continually. The millennium therefore will be a time of restoration, a time of revival. Whenever there is a revival among Christians today, the blindeyes are opened, and the dumb mouths are opened. Before such a revival, so many Christians are blind, unable to see God or the things of God, and dumb, unable to speak a word for God. If those in the denominations today are asked to give a prayer, many are unable to do so and they will reply, “This is not my job, my profession. Ask the pastor to pray.” This indicates that they are possessed by a dumb demon. First Corinthians 12 reveals that we are not serving dumb idols. Thus, we must be speaking, bubbling. Our eyes are opened to see the things of God, and our mouths are opened to praise Him and to testify of Him. We all must be this kind of person. This healing is a shadow, a miniature, of the coming millennium.
法利赛人弃绝王
4. The Pharisees’ Rejection of the King 4.
20三十四节说，『法利赛人却说，祂是靠著鬼王赶鬼。』鬼王就是魔鬼，称为别西卜。（太十二24。）法利赛人说这亵渎的话，表明犹太教首领更强的继续弃绝属天的王。
20Verse 34 says, “But the Pharisees said, He casts out the demons by the ruler of the demons.” The ruler of the demons is the Devil, who is called Beelzebub (12:24). This blaspheming word by the Pharisees is a stronger continuation of the rejection of the heavenly King by the leaders of Judaism
王职事的扩大（一）
The Enlargement Of The King’s Ministry (1
21我们现在来到王职事的扩大。（太九35～十15。）
21Now we come to the enlargement of the King’s ministry (9:35—10:15
22壹、牧养和收割的需要
22I. THE NEED FOR SHEPHERDING AND REAPING
23九章中王职事的继续产生另一种光景，使祂能启示祂自己。患血漏的女人得医治，女孩复活，两个瞎子和一个哑吧得医治之后，主就启示自己是牧人和庄稼的主。
23The continuation of the King’s ministry in chapter nine brought forth another situation that enabled Him to reveal Himself. After the healing of the woman with the flow of blood, the raising of the young girl, and the healing of the two blind men and the dumb man, the Lord is revealed as the Shepherd and as the Lord of the harvest
24一、王走遍各城各乡、施教、传扬并施医
24A. The King Traveling through All the Cities and Villages, Teaching, Preaching, and Healing
25三十五节说，『耶稣走遍各城各乡，在他们的会堂里施教，传扬国度的福音，并医治百姓各样的疾病，和各种的症候。』这节里各样的疾病，各种的症候，表征属灵的毛病。
25Verse 35 says, “ And Jesus went about all the cities and the villages, teaching in their synagogues and preaching the gospel of the kingdom and healing every disease and every sickness.” Every disease and every sickness in this verse signify spiritual illness
26二、王对百姓动了慈心，因为他们如同羊没有牧人一样
26B. The King Being Moved with Compassion concerning the People as Sheep without a Shepherd
27三十六节说，『祂看见群众，就对他们动了慈心，因为他们困苦流离，如同羊没有牧人一样。』这指明属天的王认为以色列人是羊，祂自己是他们的牧人。基督第一次临到以色列人时，他们如同患痲疯的、瘫痪的、鬼附的、和各样可怜的人，因为他们没有牧人照顾。现今基督为著建立祂属天的国度，在祂君尊的职事里不仅作医生，也作牧人服事他们，正如以赛亚五十三章六节和四十章十一节所豫言的。
27Verse 3 6 says, “And seeing the crowds, He was moved with compassion concerning them, because they were harassed and cast away as sheep not having a shepherd.” This indicates that the heavenly King considered the Israelites as sheep and Himself as the Shepherd. When Christ came to the Jews the first time, they were like lepers, paralytics, demonpossessed, and all manner of pitiful persons, because they had no shepherd to care for them. Now in His kingly ministry for the establishing of His heavenly kingdom, He ministered to them not only as a Physician, but also as a Shepherd, as prophesied in Isaiah 53:6 and 40:11.
28在三十六节所描绘的光景中，主启示祂自己是牧人。这是进一步的启示。祂不仅是医生、新郎，也是牧人。祂的职事若没有进一步的继续，这种环境就不会产生。因此，我们再次看见，基督要启示给我们，我们必须有职事产生某种环境。税吏和罪人所赴的盛大筵席是绝佳的机会，让主启示祂自己是医生。不仅如此，许多人欢乐并一同坐席的环境，也给主机会启示祂自己是新郎、新布、新酒和新皮袋。然后在三十六节，主因为看见百姓困苦流离，如同羊没有牧人一样，就动了慈心，此时主就能启示祂自己是牧人。
28In the midst of the situation portrayed in verse 36 the Lord revealed Himself as the Shepherd. This is a further revelation. He is not only the Physician and the Bridegroom, but also the Shepherd. Without the further continuation of His ministry, this environment would not have been produced. Therefore, we see once again that in order to have Christ revealed to us, we must have the ministry to bring forth a certain environment. The great feast attended by tax collectors and sinners was an excellent opportunity for the Lord to reveal Himself as the Physician. Furthermore, the environment when so many were rejoicing and feasting together gave the Lord the opportunity to reveal Himself as the Bridegroom, the new cloth, the new wine, and the new wineskin. Then in verse 36 when the Lord was moved with compassion because of having seen the people harassed and castaway as sheep not having a shepherd, He could reveal Himself as the Shepherd.
三 、庄稼固多，工人却少
C. The Harvest Being Vast but the Workers Being Few
29在三十七节主对门徒说，『庄稼固多，工人却少。』属天的王认为百姓不仅是羊，也是庄稼。羊需要牧养，庄稼需要收割。虽然以色列民的首领弃绝了属天的王，百姓中仍有相当数目需要收割。
29In verse 37 the Lord said to His disciples, “The harvest indeed is vast, but the workers are few.” The heavenly King considered the people not only as sheep, but also as the harvest. The sheep needed shepherding, and the harvest needed reaping. Although the leaders of the nation of Israel rejected the heavenly King, there was still a good number among the people that needed reaping
四 、祈求庄稼的主催赶工人收割祂的庄稼
D. Beseeching the Lord of the Harvest to Thrust Out Workers into His Harvest
30属天国度的王认为自己不仅是羊的牧人，也是庄稼的主。祂的国是用能长大并繁衍的生命之物建立的。祂是拥有这庄稼的主。我们是羊群，也是庄稼。羊群是由活的动物组成，庄稼是由活的植物组成。在主耶稣手下，没有一样是无生命的。祂不在意无生命之物，只在意活的东西。在这属天之王照顾之下的一切，都是活的。
30The King of the heavenly kingdom considered Himself not only the Shepherd of the sheep, but also the Lord of the harvest. His kingdom is established with things of life that can grow and multiply. He is the Lord who owns this crop. We are both the flock and the crop. The flock is made up of living animals and the crop of living vegetation. Under the hand of the Lord Jesus, nothing is lifeless. He does not care for lifeless things, but for things that are living. Everything under the care of this heavenly King is living
31我们都需要看见主耶稣是庄稼之主的异象。在三十八节主告诉我们，要祈求庄稼的主，催赶工人收割祂的庄稼。首先，神在祂的经纶里，有一个计画要完成；然后，需要祂的子民为此祈求、祷告。祂要答应他们的祷告，成就他们为祂的计画所求的。许多时候我们觉得需要工人，就发出求助的呼声。但从现在起，每当你觉得需要工人，你必须先向庄稼的主祷告说，『主阿，这里有你的庄稼。你是庄稼的主，我们呼求你催赶一些收割的人。主阿，差遣更多的人收割你的庄稼。』这样祷告会不一样。这样祷告的意思是我们看见了异象，我们的基督，君王，牧人，乃是庄稼的主。每当你祷告主差遣人收割祂的庄稼，你就极其尊荣祂。反之，那是你的工作，不是祂庄稼。你成了那工作的主人，你不认为祂是庄稼的主。因此，我们需要呼求祂说，『主阿，你是庄稼的主，这工作是你的，这庄稼也是你的。我们为著你的庄稼呼求你。主阿，请差遣收割的人。』
31We all need to see a vision of the Lord Jesus as the Lord of the harvest. In verse 38 the Lord told us to beseech the Lord of the harvest that He may thrust out workers into His harvest. Firstly, in His economy, God has a plan to accomplish. Then His economy requires His people to beseech, to pray, for it. In answering their prayer, He will accomplish what they have prayed concerning His plan. Many times when we sense the need for workers, we sound out the call for help. But from now on, whenever you sense the need for workers, you must firstly pray to the Lord of the harvest, saying, “Lord, here is Your harvest. You are the Lord of the harvest. We call on You to thrust out some reapers. Lord, send more reapers into Your harvest.” Praying like this will make a difference. To pray like this means that we have seen a vision that our Christ, the kingly One, the Shepherd, is the Lord of the harvest. Whenever you pray that the Lord would send reapers into His harvest, you honor Him very much. How different this is from inviting people to help you in your work! When you do that, you do not honor Christ as the Lord of the harvest. Rather, it is a matter of your work, not of His harvest. You become the master of that work, and He is not considered as the Lord of the harvest. Therefore, we need to call on Him and say, “Lord, You are the Lord of the harvest. The work in this field is Yours, and this harvest is Your crop. We call on You for Your crop. Lord, send Your reapers.”
32最近有位弟兄告诉我，他所在之地的召会生活很美妙，我该去那里访问。虽然这位弟兄的谈吐很好，但相当天然，没有甚么异象。这位弟兄不该邀请我，却该祷告说，『主阿，我所在之地的召会乃是属天之王的庄稼，庄稼的主，我呼求你差遣收割的人。』你所在之地的召会是你的庄稼，还是主的庄稼？既是主的庄稼，你就没有权利邀请人去那里作工。这样作是侵犯主的尊荣。这样作，就是认为你是主。祂是庄稼的主。你惟一能作的，就是求祂催赶收割的人。关于主这一面，我们需要进一步的启示。
32Recently, a brother told me that the church life in his locality was wonderful and that I should come there for a visit. Although this brother’stalk was nice, it was rather natural. It had no vision whatever. Instead of inviting me, this brother should have prayed, “Lord, the church in my locality is the harvest of the heavenly King. Lord of the harvest, I call on You to send reapers.” Is the church in your locality your harvest or His harvest? Since it is the Lord’s harvest, you have no right to invite others to go there to labor. To do this is to infringe upon the Lord’sho nor. In doing this you fail to recognize that you are not the Lord. He is the Lord of the harvest. The only thing you can do is to ask Him to thrust out reapers. We need further revelation regarding this aspect of the Lord
33我相信十二个门徒照著主的话祷告了。虽然圣经没有告诉我们这事，但我相信他们的确祷告了。圣经的原则是，每当你为某事向主祷告，主就要差遣你去成就你所祷告的。十二个门徒祷告庄稼的主催赶收割的人，主就差遣他们出去，来答应他们的祷告。凡祷告的人都将是受差遣的人。例如，你也许为著缺少长老向主祷告。（然而，不要照著你的野心祷告，免得主不答应你的祷告。）你也许单单祷告说，『主阿，需要有长老。』一段时间之后，主也许就说，『你如何呢?』这就是原则。十二个人祷告，至终十二个人受差遣出去。
33I believe that the twelve disciples prayed according to the Lord’sword. Although the Bible does not tell us this, I believe that they did pray. It is a principle in the Bible that, whenever you pray to the Lord for something, the Lord will send you to accomplish that for which you have prayed. The twelve disciples prayed for the Lord of the harvest to send out reapers, and the Lord answered their prayer by sending them out. Whoever prays will be the one sent. For example, you may pray to the Lord regarding the shortage of elders. (However, do not pray according to your ambition, lest the Lord not answer your prayer.) You may simply pray, “Lord, there is the need of elders.” After a certain period of time, the Lord may say, “How about you?” This is the principle. The twelve prayed, and eventually the twelve were sent out.
34贰、选差工人
34II. THE APPOINTMENT OF THE TWELVE APOSTLES
35十章一至四节说到选差十二使徒。在十章以前，主单独尽祂君王的职事。但从本章开始，十二位使徒加进来，以扩大、扩展职事。
35In 10:1-4 we have the appointment of the twelve apostles. Prior to chapter ten the Lord carried out His kingly ministry alone. But beginning in this chapter the twelve apostles were added for the enlarging, the spread, of the ministry
一 、给他们权柄赶鬼并医病
A. Giving Them Authority to Cast Out Demons and to Heal Diseases
36一节说，『耶稣叫了十二个门徒来，给他们制伏污灵的权柄，可以赶逐牠们，并医治各样的疾病，和各种的症候。』这里赶逐污灵和医治疾病的权柄，乃是豫尝来世，就是千年国的能力。（来六。）在那里所有的鬼都要被赶出，各样的疾病也都要得医治。（赛三五5～6。）
36Verse 1 says, “And calling His twelve disciples to Him, He gave them authority over unclean spirits, so that they should cast them out and heal every disease and every sickness.” The authority here to cast out unclean spirits and heal diseases is a foretaste of the power of the coming age (Heb. 6:5), that is, of the millennium, in which all5 demons will be cast out and all diseases healed (Isa. 35:5-6).
二 、把他们两个两个的配对
B. Pairing Them Two by Two
37二至四节题到十二使徒的名字。使徒就是受差遣的人。现在十二门徒（太十1）就要受差遣，因而成为十二使徒。主差遣十二使徒时，把他们安排成对：西门彼得和安得烈，雅各和约翰，腓力和巴多罗买，多马和马太，亚勒腓的儿子雅各和达太，热烈派的西门和加略人犹大。我们需要牢牢记住这原则。我们都必须是成对的。尤其是青年人，没有一人该凭自己到任何地方去。我们需要另一人与我们配合。看看你的眼睛、耳朵、鼻子、嘴唇、肩膀、胳膊、手、腿和脚；你的身体都是安排成对的。每当主给你负担去某地，不要自己去，乃要成对的去。你若没有另一人与你配合，就会失去祝福。要得著祝福，就必须是成对的。这不是我的意见，乃是主的经纶。因此，我们都必须学习成对，与别人配合。
37In verses 2 through 4 the names of the twelve apostles are given. An apostle is a sent one. Now the twelve disciples (v. 1) were to be sent, thus becoming the twelve apostles. In sending out the twelve apostles, the Lord arranged them in pairs: Simon Peter and Andrew, James and John, Philip and Bartholomew, Thomas and Matthew, James the son of Alphaeus and Thaddaeus, and Simon the Cananaean and Judas Iscariot. We need to be impressed with this principle. We all must be paired. None of us, especially the young people, should go anywhere by ourselves. We need another one to match us. Look at your eyes, ears, nostrils, lips, shoulders, arms, hands, legs, and feet: your body is arranged in pairs. Whenever you are burdened by the Lord to go to a certain place, do not go by yourself. Rather, go in pairs. If you do not have another one to match you, you will miss the blessing. In order to receive the blessing, you must be paired. This is not my opinion; it is the Lord’secon o my. Hence, we all must learn the lesson to be paired, to be matched with others.
38马可福音和路加福音将马太列在多马之前。（可三18，路六。）但本书的作者马太，将自己列在多马之后，显出他的谦卑。在三节，马太特别标明自已是税吏，也许是怀著感激，记念他的得救。连一个受人藐视、有罪的税吏，也能成为属天国度君王的使徒。这是何等的救恩！
38Mark and Luke list Matthew before Thomas (Mark 3:1 8; Luke 6:1 5), but Matthew, the writer of this book, lists himself after Thomas. 15 This shows his humility. In verse 3 Matthew specifically designates himself as the tax collector, remembering his salvation, perhaps with gratitude. Even a despised and sinful tax collector could become an apostle of the King of the heavenly kingdom. What a salvation!
39热烈派的西门与出卖主的加略人犹大成对。热烈派，出自希伯来文，kanna，克南，意热烈的；不是指迦南地，乃是指加利利人的一派，人称他们为热烈派。（见路六15，徒一13。）加略，可能源于希伯来文，意加略人。加略在犹大境内。（书十五25。）因此，犹大是惟一来自犹太地的使徒，其余的使徒都是加利利人。
39Simon the Cananaean was paired with Judas Iscariot, the one who betrayed the Lord. “Cananaean” comes from the Hebrew kanna, zealous, referring to a Galilean sect known as the Zealots, not to the land of Canaan (see Luke 6:15; Acts 1:13). Iscariot is a Greek word, probably from the Hebrew, which means a man of Kerioth. Kerioth is in Judah (Josh. 15:25). Thus, Judas was the only apostle from Judea; all the rest were Galileans
40参、扩展国度福音到以色列家的路
40III. THE WAY TO SPREAD THE GOSPEL OF THE KINGDOM TO THE HOUSE OF ISRAEL
一 、王差遣十二使徒只往以色列家去
A. The King Sending the Twelve Apostles Only to the House of Israel
41十章五至十五节有扩展国度福音到以色列家的路。在五、六节，我们看见主耶稣嘱咐十二使徒，外邦人的路不要走，撒玛利亚人的城不要进，只往『以色列家迷失的羊那里去。』撒玛利亚人是外邦人和犹太人的混血种。（王下十七24，拉四10，约四9。）
41In 10:5-15 we have the way to spread the gospel of the kingdom to the house of Israel. In verses 5 and 6 we see that the Lord Jesus charged the twelve apostles not to go into the way of the nations or into a city of the Samaritans, but only to “the lost sheep of the house of Israel.” The nations were the Gentiles, and the Samaritans were a mixture of Gentiles with Jews (2 Kings 17:24; Ezra 4:10; John 4:9
42十二使徒受差遣往以色列家去，（太十6，）又受嘱咐不要往外邦人或撒玛利亚人那里去。那些受主差遣的人，有主的权柄。当主差遣这十二人时，祂就赐给他们权柄。每当我们受差遣，我们就必须相信主的权柄与我们同在。
42The twelve apostles were sent to the house of Israel and were charged not to go to the nations nor to the Samaritans. Those who are sent by the Lord have the authority of the Lord. When the Lord sent out the twelve, He gave them authority. Whenever we are sent, we must believe that the Lord’s authority is with us
43二、传诸天的国已经临近了
43B. Preaching That the Kingdom of the Heavens
has Drawn Near
44七节说，『且要随走随传，说，诸天的国已经临近了。』甚至在这时候，诸天的国还没有来到，只是已经临近了。
44Verse 7 says, “And as you go, preach, saying, The kingdom of the heavens has drawn near.” Even by this time the kingdom of the heavens had not come, but had only drawn near.
45三、运用国度的权柄
45C. Exercising the Authority of the Kingdom
46使徒受差遣出去传诸天的国时，得著权柄，医治病弱的，复活死亡的，洁净患痲疯的，并且把鬼赶出去。（太十8。）他们该在他们的使命上运用这样的权柄。
46As they were sent out to preach the kingdom of the heavens, the apostles were authorized to heal the sick, raise the dead, cleanse the lepers, and cast out demons (v. 8). They should exercise such an authority in their commission
四 、作工的配得贪物
D. The Worker Being Worthy of His Food
47在九、十节主说，『你们腰袋里不要带金银铜钱，行路不要带口袋，不要带两件里衣，也不要带鞋和手杖，因为作工的配得食物。』十二使徒（受差遣往以色列家去，不是往外邦人那里去）是工人，配得他们的食物，不需要随身携带生活必需品。（然而，主的工人受差遣往外邦人那里去，应当对外邦人一无所取－约参7。）等到主被以色列家完全弃绝时，这原则就更改了。（路二二35～38。）
47In verses 9 and 10 the Lord said, “Do not acquire gold, nor even silver, nor even copper in your belts, nor a bag for the way, nor even two tunics, nor even sandals, nor even a staff; for the worker is worthy of his food.” The twelve apostles (sent to the house of Israel, not to the Gentiles), as workers worthy of their food, did not need to bring their living necessities with them. (However, the Lord’s workers sent to the Gentiles should take nothing from the Gentiles—3 John 7.) This principle was changed when the Lord was fully rejected by the house of Israel (Luke 22:35-38
48五、把平安带到他们所住的家
48E. Bringing Peace to the House Where They Stay
49十二、十三节说，『你们进了那家，要向那家问安。那家若配得，就让你们的平安临到那家；若不配得，就让你们的平安仍归你们。』当主差遣我们的时候，我们有主的同在，有平安。每当我们受差遣，主的权柄、同在和平安就随著我们。这就是主告诉使徒要寻找配得平安之人的原因。祂似乎说，『找找看，谁配得你们的平安。他们若不接待你们，你们离去的时候，你们的平安就与你们同去。』这很有意义。接待主所差遣的人，使徒，意思就是接待主的同在和平安。弃绝他们，意思就是弃绝主的同在和平安。受主差遣不是微不足道的事，因为我们受差遣的人，成了主的代表。我们有祂的权柄、祂的同在、和祂的平安。我们无论往那里去，这些都随著我们。凡接待我们的，就有主的同在和主的祝福。这样，王的职事就得著扩展。
49Verses 12 and 13 say, “And as you enter into the house, greet it; and if the house indeed be worthy, let your peace come upon it; but if it is not worthy, let your peace return to you.” When the Lord sends us, we have the presence, the peace. Wherever we are sent, the authority, the presence of the Lord, and the peace follow us. This is the reason the Lord told the apostles to look for one worthy of their peace. He seemed to be saying, “Look to see who is worthy of your peace. If they don’t receive you, your peace will go with you when you go.” This means a great deal. To receive the Lord’s sent ones, the apostles, means to receive the presence of the Lord and the peace. To reject them means to reject the presence of the Lord and the peace. It is not an insignificant matter to be sent by the Lord, for as sent ones, we become the Lord’s representatives. We have His authority, His presence, and His peace. Wherever we go, we bring these things with us. Whoever receives us will have the Lord’s presence and the Lord’s blessing. It is in this way that the ministry of the King is spread.
50六、审判弃绝的人
50F. The Judgment upon the Rejecting People
51在十四、十五节主说，『凡不接待你们，不听你们话的，你们离开那家或那城的时候，就把脚上的尘土跺下去。我实在告诉你们，在审判的日子，所多玛和蛾摩拉地所受的，比那城所受的还容易。』这指明神审判的刑罚，有不同的程度。弃绝主的使徒和他们的话，要比所多玛和蛾摩拉的罪，招来更重的刑罚。
51In verses 14 and 15 the Lord said, “And whoever does not receive you nor hear your words, as you go out of that house or city, shake off the dust of your feet. Truly I say to you, It will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.” This indicates that the punishment of God’s judgment is in varying degrees. To reject the Lord’s apostles and their words will cause more punishment than the sin of Sodom and Gomorrah.
52这就是王职事得以扩大的路。从一位周游各处扩展成十二位。这职事的扩展将产生另一种环境，进一步启示属天的王。我们在十章和十二章要看见这环境和这启示。为著主的职事，主职事的继续，尤其是主职事的扩展，我们感谢祂。乃是藉著职事产生一种环境，把君尊的基督启示出来。
52This is the way the ministry of the King is enlarged. It has spread from the traveling of One to the traveling of the twelve. This spread of the ministry will produce another environment for a further revelation of the heavenly King. We shall see this environment and this revelation in chapters ten and twelve. We thank the Lord for His ministry, for the continuation of His ministry, and especially for the spread of His ministry. It is through the ministry that the environment is brought forth for the revelation of the kingly Christ