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马太福音生命读经 · 第31篇

王对各面的风度

The Result Of The King’s Ministry
1在马太十一章，我们看见王对各面的风度。十章的记载指明，王的职事以及藉著十二使徒而有祂职事的扩大，都被弃绝了。在十章主告诉使徒，他们甚至要遭受议会和会堂里所谓圣民的逼迫和恨恶。祂警告他们，他们甚至要遭受亲人的逼迫。在十一章我们看见，三种职事被弃绝：施浸者约翰的职事、王的职事、以及王所差遣十二使徒的职事。约翰被弃绝，主耶稣被弃绝，并且照著主对十二使徒的嘱咐，他们的职事也要被弃绝。在十一章我们看见，王如何对待这弃绝。这一章主要的点是我们该如何面对弃绝。
1In Matthew 11 we see the result of the King’s ministry. The record of chapter ten indicates that both the King’s ministry and the enlargement of His ministry by the twelve apostles were rejected. In chapter ten the Lord told the apostles that they would be persecuted and hated, even by the so- called holy people in the Sanhedrin and in the synagogues. He warned them that they would be persecuted even by their relatives. In chapter eleven we see that three ministries are rejected: the ministry of John the Baptist, the ministry of the King, and the ministry of the King’ss ent ones, the twelve apostles. John was rejected, the Lord Jesus was rejected, and according to His charge to the twelve apostles, their ministry also was to be rejected. In chapter eleven we see how the King deals with this rejection. The main point in this chapter is how we should face rejection
2壹、坚固被囚的先锋
2I. STRENGTHENING HIS IMPRISONED FORERUNNER
一 、被囚的先锋打发门徒去激动王
A. The Imprisoned Forerunner Sending His Disciples to Provoke the King
3在二、三节我们看见，王被弃绝的先锋，施浸者约翰的忍耐已被耗尽了。因此，约翰『就要他的门徒带话去，问祂说，那要来者是你么？还是我们该期待别人?』施浸者约翰在这里的话，并不表示他对基督有所怀疑。他这样问基督，是要激动基督拯救他。他晓得基督是那要来者，并曾强有力的将祂引荐给百姓。（约一26～36。）此后，他下了监，（太四12，）就等待、期望基督有所作为，救他出监。然而，基督并没有为他作甚么，虽然祂作了许多事帮助别人。约翰听见这个，也许就要绊跌了。(太十一6。)因此，他打发门徒以这样的问题激动基督。约翰的心思并不怀疑基督就是弥赛亚。他没有打发门徒去问主，祂到底是不是弥赛亚。约翰想要激动基督救他出监。但要激动主耶稣非常困难。你越想要激动祂，祂对你就越冷淡。你绝对不能用挑问来激动祂。你若想要这样作，祂就更不愿意为你作甚么。
3In verses 2 and 3 we see that the patience of John the Baptist, the King’s rejected forerunner, was exhausted. Thus, John “sent by his disciples and said to Him, Are You the coming One, or should we expect someone else?” John the Baptist’s word here does not mean that he was in doubt concerning Christ. He questioned Christ in this way in order to provoke Him to deliver him. He knew that Christ was the coming One, and he had strongly recommended Him to the people (John 1:26-36). After that, he was put into prison (Matt. 4:12) and waited, expecting that Christ would do something to deliver him. However, although Christ did much to help others, He did nothing for him. For this reason, John was in danger of being stumbled (v. 6). Hence, he sent his disciples to Christ with such a stirring question. There was no doubt in John’s mind that Christ was the Messiah. He did not send his disciples to ask the Lord whether or no tHe was the Messiah. He was trying to provoke Christ to rescue him from prison. But it is very difficult to stir up the Lord Jesus. The more you try to provoke Him, the colder He becomes to you. You can never stir Him up by provoking Him. If you try to do this, He will become less willing to do something for you.
二 、属天之王的回答
B. The Heavenly King’s Answer
4四至六节有主对约翰的回答。四、五节说，『你们去，把所闻所见的报告约翰，就是瞎子看见，瘸子行走，患痲疯的得洁净，聋子听见，死人复活，穷人有福音传给他们。』主首先题起瞎子看见，因为在旧约里没有这样的神迹。祂藉此给约翰清楚的证据，除了弥赛亚以外，没有人能行这样的神迹。(赛三五5。)就属灵的意义说，瞎子看见也是在先。在主的救恩里，祂首先开启我们的眼睛，(徒二六18，)然后我们才能接受祂，并行走跟从祂。瘸子象征不能在神道路上行走的人。他们得救以后，就能凭新生命行走。（太九5～6，约五8～9。）蒙洁净的患痲疯者象征已经从背叛（痲疯）中蒙了拯救，成为国度子民的人。聋子象征不能听见神的人。他们得救以后，就能听见主的声音。（约十27。）死人象征死在罪中，(弗二1，5，)不能接触神的人。他们重生以后，就能凭他们重生的灵与神交通。穷人象征没有基督、没有神的人，他们在世上没有指望。(弗二12。)他们接受了福音，就在基督里成为富足。（林后八9，弗三8。）六节说，『凡不因我绊跌的，就有福了。』这话含示施浸者约翰也许会因主绊跌，因为主未照他的办法为他行动。在这里，主鼓励他走主为他命定的路，使他蒙福。这福与有分于诸天的国极有关系。
4In verses 4 through 6 we have the Lord’s answer to John. Verses 4 and 5 say, “Go, report to John what you hear and see: the blind receive sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised, and the poor have the gospel preached to them.” The Lord mentioned the blind receiving sight first, because there was no such miracle in the Old Testament. By this, He gave clear evidence to John that no other could have done such a miracle but the Messiah (Isa. 35:5). In spiritual significance, the blind receiving sight is also first. In the Lord’ss alvation, He firstly opens our eyes (Acts 26:18); then we can receive Him and walk to follow Him. The lame signify those who cannot walk in God’sway. After being saved, they can walk by new life (9:5-6; John 5:8-9). The cleansed lepers signify those who have been saved from their rebellion (leprosy) to become the kingdom people. The deaf signify those who cannot hear God. After being saved, they can hear the Lord’s voice (John 10:27). The dead signify those who are dead in sins (Eph. 2:1, 5), unable to contact God. After being regenerated, with their regenerated spirit they can fellowship with God. The poor signify all the ones without Christ, without God, who have no hope in the world (Eph. 2:12). Upon receiving the gospel, they are made rich in Christ (2 Cor. 8:9; Eph. 3:8). Verse 6 says, “And blessed is he who shall not be stumbled in Me.” This word implies that John the Baptist was in danger of being stumbled in the Lord, because the Lord did not act on his behalf according to his way. Here the Lord encouraged him to take the way the Lord had ordained for him that he might be blessed. This blessing has much to do with the participation in the kingdom of the heavens
5在这些经文中，主似乎对约翰说，『毫无疑问，我就是弥赛亚。我是弥赛亚，并不在于我为不为你作甚么事。我医治了瞎子、聋子和有病的人。我甚至叫死人复活。但我不愿意为你作任何事。不要对我有甚么期待。我要把你留在监里，直到被斩。凡不因我绊跌的，就有福了。』在主的恢复里，我们需要学习这功课。每当主为我们行了积极的事，我们就很兴奋。但许多时候主不愿为我们作甚么。祂不救约翰出监，原因是约翰若从监里得释放，他的职事就会与主的职事竞争。约翰的下监是出于主主宰的安排，为要结束他引荐的职事。引荐的工作完成后，他的职事就该结束。所以，神主宰的使约翰下监，好结束他的职事。
5In these verses the Lord seemed to be saying to John, “There is no doubt that I am the Messiah. My being the Messiah does not depend on whether or not I do something for you. I have healed the blind, the deaf, and the sick. I have even raised the dead. But I don’t choose to do anything for you. Do not expect anything from Me. I will leave you in prison until you are beheaded. Blessed is the one who is not stumbled in Me.” In the Lord’s recovery we need to learn this lesson. Whenever the Lord does something positive for us, we are excited. But many times the Lord will not do anything for us. The reason He did nothing to rescue John from prison was that if John had been released from prison his ministry would have been in competition with the Lord’s ministry. John’s imprison ment was arranged sovereignly of the Lord to terminate his ministry, which was the ministry of recommendation. After the recommending work had been done, his ministry should be terminated. Therefore, God sovereignly terminated John’s ministry by imprisoning him.
贰 、称赞先锋
II. APPRAISING HIS FORERUNNER
6约翰的门徒向主所题的问题，可能使主的使徒对约翰有消极的印象。因此在七至十五节，主公开称赞祂的先锋。主对约翰的答覆，含蓄的指出约翰的错误。然而，主对群众讲论约翰的话，却公开的为约翰作了见证。请记得，头四个门徒是藉著约翰引荐的职事带进来的。约翰曾宣告说，『看哪，神的羔羊，』约翰和安得烈就跟从了主耶稣。最终他们也把雅各和彼得带到主面前。所以，头四个门徒是藉著施浸者约翰的职事带到基督面前的。
6The questions John’s disciples asked the Lord might have given the Lord’s apostles a negative impression of John. Thus, in verses 7 through 15 the Lord publicly appraised His forerunner. Concealed within the Lord’s reply to John was an indication of John’s weakness. However, His words to the crowds concerning John testified publicly for John. Remember that the first four disciples were brought in through John’s ministry of recommendation. John had declared, “Behold the Lamb of God,” and John and Andrew followed the Lord Jesus. Eventually they brought James and Peter to the Lord as well. Thus, the first four disciples were brought to Christ through the ministry of John the Baptist
7一、不是在旷野被风吹动的芦苇，也不是穿细软衣服的人
7A. Not a Reed in the Wilderness Shaken by the Wind
or a Man Dressed in Soft Clothing
8主耶稣公开称赞施浸者约翰时，为他表白。在七节主说，『你们从前出到旷野，要看甚么？被风吹动的芦苇么？』芦苇象征软弱、脆弱的人。（太十二20，王上十四15。）施浸者约翰在旷野为基督作见证时，不像这样一个软弱的人。主耶稣是智慧、恩慈、怜悯的。我们若是主耶稣，就会被约翰得罪。因为主知道约翰多少有点软弱，祂就鼓励他。祂好像说，『约翰，要谨慎。似乎你为我至少有一点软弱。』这是主对约翰所说之话的意义。但祂对群众和其他门徒说话时，却替约翰表白，指明他不是软弱胆小的人，乃是刚强的见证人。在八节主问说，『你们出去，到底要看甚么？穿细软衣服的人么？看哪，那穿细软衣服的人，是在王宫里。』施浸者约翰在旷野放胆为基督作见证，不像穿细软衣服的弱者。主见证他既不是被风吹动的芦苇，也不是穿细软衣服的人。
8In His public appraisal of John the Baptist, the Lord Jesus vindicated him. In verse 7 the Lord said, “What did you go out into the wilderness to see? A reed shaken by the wind?” A reed signifies a weak and fragile person (12:20; 1 Kings 14:15). When John the Baptist was testifying for Christ in the wilderness, he was not like a reed, a weak person. However, now in prison he was somewhat like a reed shaken by the wind. The Lord Jesus is wise, kind, and merciful. If we had been the Lord, we would have been offended by John. Because the Lord knew that John was somewhat weakened, He encouraged him. He seemed to be saying, “John, be careful. It seems that you are at least somewhat weakened concerning Me.” This was the meaning of the Lord’sword to John. But when He spoke to the crowds and to the other disciples, He vindicated John, indicating that he was not a weak, timid person, but a strong witness. In verse 8 the Lord asked, “But what did you go out to see? A man dressed in soft clothing? Behold, those who wear soft clothing are in the houses of kings.” After testifying boldly for Christ in the wilderness, John the Baptist became weak when he had been imprisoned for a time. Some might think that he would desire to wear soft clothing in the houses of kings. But the Lord testified that he was neither a reed shaken by the wind nor a man dressed in soft clothing.
二 、比申言者大多了
B. Much More Than a Prophet
9九节说，『你们出去究竟为甚么？要看申言者么？我告诉你们，是的，他比申言者大多了。』主见证约翰比申言者大多了。他是伟大的申言者，比他以前所有的申言者都大。
9Verse 9 says, “But why did you go out? To see a prophet? Yes, I say to you, and much more than a prophet.” The Lord testified that John was much more than a prophet. He was a great prophet, greater than all the prophets who had gone before him
10
10C. Being a Messenger before the Heavenly
三、是在属天之王面前的使者，为祂豫备道路
King’s Face, Preparing the Way for Him
11神在基督面前差遣约翰为使者，为祂豫备道路，（太十一10，）使人能转向神，并接受属天的君王和属天的国度。约翰的职事是要为国度铺路。
11John was sent by God as a messenger before Christ to prepare the way for Him (11:10) that the people might be turned to God and receive the heavenly King and the heavenly kingdom. His ministry was to pave the way for the kingdom
12四、大过所有在诸天之国以前出生的人，却比在诸天之国里的人小
12D. Greater Than All Who Were Born before the Kingdom of the Heavens, but Smaller Than He
Who Is in the Kingdom of the Heavens
13在十一节主说，『我实在告诉你们，妇人所生的，没有一个兴起来大过施浸者约翰的；然而在诸天的国里最小的比他还大。』虽然约翰大过所有的申言者，但他不在诸天的国里。约翰比旧约的申言者大，却比新约的人小。约翰在过渡时期，比他以前的人大，却比他以后的人小。在约翰以前的众申言者，不过豫言基督要来，但约翰见证基督已经来了。众申言者期望基督，但约翰看见基督。因此，约翰比众申言者都大。虽然约翰看见成为肉体的基督，并把祂介绍给人，但他没有复活的基督住在他里面，国度的子民却有。约翰只能说，基督在这里，国度的子民却能说，我活著就是基督。（腓一。）因此，在诸天的国里最小的比他还大。一个人的大小，在于他和基督的关系。基督是决定性的因素。人与基督越近，他就越大。
13In verse 11 the Lord says, “Truly I say to you, Among those born of women, there has not arisen a greater than John the Baptist; ye the who is smaller in the kingdom of the heavens is greater than he.” Although John was greater than all the prophets, he was not in the kingdom of the heavens. Compared to the Old Testament prophets, John was greater; but compared to the New Testament people, he was smaller. John was in a transitory period, greater than those who preceded him, but smaller than those who were to come after him. All the prophets prior to John prophesied only that Christ was coming, but John testified that Christ had come. The prophets were looking forward to Christ, but John saw Christ. Hence, John was greater than all the prophets. Although John saw the incarnated Christ and introduced Him to people, he did not have the resurrected Christ indwelling him. But the kingdom people do. John could only say, “Here is Christ,” but the kingdom people can say, “For to me to live is Christ” (Phil. 1:21). Hence, 21 the least in the kingdom of the heavens is greater than he. Whether anyone is greater or lesser depends upon his relationship to Christ. Christ is the deciding factor. The closer anyone is to Christ, the greater he is.
14众申言者豫言基督的来临，而约翰引荐那已经来到的基督。众申言者说基督要来，而约翰说基督在那里。尽管施浸者约翰和基督很亲近，但他没有我们这么亲近。因为我们有基督在我们里面。基督在我们里面，我们也在祂里面。因为基督与我们调和，所以我们与基督的关系是最亲密的。我们在基督里面，基督在我们里面，我们与祂调和，甚至与祂联合。林前六章十七节说，『与主联合的，便是与主成为一灵。』有甚么能比这个更近？我们和基督这亲近的关系，使我们大过所有在我们以前的人。这是多么大的福分！
14The prophets prophesied concerning the coming of Christ, and John recommended the Christ who had come. The prophets said that Christ was coming, and John said that Christ was there. Although John the Baptist was close to Christ, he was not as close to Him as we are, for we have Christ within us. Christ is in us, and we are in Him. Because Christ is mingled with us, our relationship with Christ is most intimate. We are in Christ, Christ is in us, and we are mingled with Him, even joined to Him. First Corinthians 6:17 says, “He who is joined to the Lord is one spirit.” What could be closer than this? This close relationship to Christ makes us greater than all those who preceded us. What a great blessing this is
15我们需要领悟自己是活在甚么时代。彼得、约翰、甚至保罗是在国度时代的初期，我们却是在这时代的末期。你愿意在那里－初期、中期或是末期？路德马丁是在中期，但我们不在初期，也不在中期，乃是在末期。像路德马丁这些伟大的人物，是站在早期使徒的肩上，我们却是站在路德马丁以及其他伟人的肩上，所以我们比他们所有的人都高。即使我们中间最小的，也能刚强的见证客观和主观的因信称义。不要把这个日子当作不重要的日子。
15We need to realize in what age we are living. Peter, John, and even Paul were in the beginning of the kingdom age, but we are in the closing of this age. Where would you rather be—in the beginning, in the middle, or in the conclusion? Martin Luther was in the middle, but we are neither in the beginning nor in the middle, but at the end. Great men like Martin Luther stood on the shoulders of the early apostles, but now we are on the shoulders of Martin Luther and other great ones. Hence, we are higher than all of them. Even the smallest among us is able to give a strong testimony on being justified by faith both objectively and subjectively. Do not regard this day as an insignificant day
16五十年前我寻求主时，情形相当可怜。我们花了很多钱买书，并且外出拜访一些人。那时和今天的情形不能相比。今天你们都是埋首在财富里。我只顾虑你们没有好的胃口。我们天天坐席。我们不是在过渡时期，也不是在新约时代的初期或中期；我们乃是在这时代的末期。在末期凡事都更好、更高、更丰富。赞美主，我们和基督如此亲近!你们听到许多关于基督的信息，都是过去的人没有听过的。你们许多人多年在基督教里，你们听过包罗万有的基督么？你们听过吃耶稣么？但现在我们在吃祂并享受祂。所以我们是更大的。你敢说你是更大的么？照著圣经的原则，后来的总是更大。在后的将要在前。因为我们是末后的，所以我们是最大的。
16When I was seeking the Lord fifty years ago, the situation was quite poor. We spent much money on books, and we traveled to see certain people. There is no comparison with the situation of today. Today you are all buried with riches. My only concern is that you do not have the adequate appetite. We are feasting every day. We are not in the transitory period, neither are we in the beginning nor in the middle of the New Testament age; we are in the conclusion of this age. At the conclusion everything is better, higher, and richer. Praise the Lord that we are so close to Christ! Many of the messages you have heard concerning Christ have not been heard by others in the past. Many of you were in Christianity for years. Were you ever told about the all-inclusive Christ? Did you ever hear about eating Jesus? But now we are eating Him and enjoying Him. Thus, we are greater. Do you dare to say that you are greater? According to the principle in the Bible, the later is always the greater. The last will be the first. Because we are the last, we are the greatest
五 、是以利亚
E. Being Elijah
17十四节说，『你们若肯接受，他就是耶要来的以利亚。』玛拉基四章五节豫言，以利亚要来。当施浸者约翰成孕时，就有话说，他必凭以利亚的灵和能力，行在主的面前。（路一17。）因此，约翰多少可以视为『那要来的以利亚。』（太十七10～13。）然而，玛拉基四章五节的豫言，实际上要到大灾难时才得应验。那时，那实际的以利亚，就是两个见证人之一，要来坚固神的子民。（启十一3～12。）
17Verse 14 says, “And if you are willing to receive it, he is Elijah, who is about to come.” Malachi 4:5 prophesied that Elijah would come. When John the Baptist was conceived, it was said that he would go before the Lord in the spirit and power of Elijah (Luke 1:17). Hence, in a sense, John may be considered Elijah who was about to come (Matt. 17:10-13). However, the prophecy of Malachi 4:5 will actually be fully fulfilled in the great tribulation, when the real Elijah, one of the two witnesses, will come to strengthen God’sp eople (Rev. 11:3-12).
六 、众申言者和律法申言到约翰为止
F. The Prophets and the Law Having Prophesied until John
18十三节说，『因为众申言者和律法申言，到约翰为止。』这证明旧约时代结束于约翰的来到。
18Verse 13 says, “For all the prophets and the law prophesied until John.” This proves that the Old Testament dispensation was terminated by the coming of John
七 、从约翰直到现在，
G. From John until Now
19诸天的国是强力夺取的
19the Kingdom of the Heavens Being Taken by Violence
20十二节说，『可是，从施浸者约翰的日子直到现在，诸天的国是强力夺取的，强力的人就夺得了。』从施浸者约翰的日子直到现在，法利赛人竭力阻挠人进诸天的国。因此，那些想要进入的，必须强力进入。
20Verse 12 says, “And from the days of John the Baptist until now, the kingdom of the heavens is taken by violence, and violent men seize it.” From the days of John the Baptist until now, the Pharisees had been violently frustrating people from entering the kingdom of the heavens. Hence, those who desired to enter must do so by violence
八 、需要有耳可听
H. Ears Needed to Hear This
21基督论到祂先锋施浸者约翰的话，与祂自己和属天的国有深切的关系。这话与任何老旧、传统的教训都不同；所以需要有耳可听。（太十一15。）
21The word of Christ concerning His forerunner John the Baptist was deeply related to Himself and the heavenly kingdom. It was different from any of the old, traditional teachings. Hence, there was the need for ears to hear it (11:15
22参、叹责顽固不俊的世代主称赞约翰之后，就转向弃绝的世代，并且责备他们。祂的称赞题醒他们，约翰已经被弃绝。不论约翰有多大，因著那世代的弃绝，他仍下了监。
22III. REPROACHING THE STUBBORN GENERATION After the Lord appraised John, He turned to the rejecting generation and reproached them. His appraisal reminded them that John had been rejected. No matter how great John was, he was nonetheless in prison due to the rejection of that generation.
23一、这世代对先锋或属天之王的传讲没有反应
23A. The Generation Not Having Responded to the Preaching of the Forerunner or of the Heavenly King
24在十六、十七节主说，『但我可把这世代比作甚么?好比孩童坐在市场上，招呼另一些孩童说，我们向你们吹笛，你们不跳舞；我们哀歌，你们不捶胸。』基督和施浸者约翰『吹笛』传国度的福音，但犹太教徒不因救恩的喜乐而『跳舞。』约翰和基督『哀歌』传悔改，但他们不因罪的忧伤而『捶胸。』神的义求要他们悔改，但他们不肯顺从；神的恩典赐给他们救恩，但他们不愿接受。
24In verses 16 and 17 the Lord said, “But to what shall I liken this generation? It is like children sitting in the market places, who call to the others and say, We have played the flute to you, and you did not dance; we have sung a dirge, and you did not beat the breast.” Christ and John the Baptist “played the flute” to preach the gospel of the kingdom, but the Judaizers “did not dance” for the joy of salvation. John and Christ sang “a dirge” to preach repentance, but the Judaizers “did not beat the breast” for the grief of sin. The righteousness of God required them to repent, but they would not obey. The grace of God afforded them salvation, but they would not receive it
25十八、十九节说，『约翰来了，不吃不喝，人就说，他有鬼附著。人子来了，也吃也喝，人又说，看哪，一个贪食好酒的人，一个税吏和罪人的朋友。但智慧从她的行为得称为义。』约翰来是要领人悔改，（可一4，）叫他们为罪忧伤，他没有胃口吃喝；（路一15～17；）但基督来，是要把救恩带给罪人，叫他们在其中喜乐，祂乐于和他们同吃同喝。（太九10～11）国度的子民不在规条之下，他们跟从神的智慧，专注于内住的基督，（祂是国度子民的智慧－林前一30，）并不注意外面的生活方式。
25Verses 18 and 19 say, “For John came neither eating nor drinking, and they say, He has a demon. The Son of Man came eating and drinking, and they say, Behold, a gluttonous man and a wine drinker, a friend of tax collectors and sinners. And wisdom was justified by her works.” John, coming to bring men to repentance (Mark 1:4) and to cause them to grieve for sin, had no taste for eating and drinking (Luke 1:15-17); whereas Christ, coming to bring salvation to sinners and to cause them to rejoice in it, had the joy of eating and drinking with them (Matt. 9:10-11). The kingdom people, under no regulation, follow the divine wisdom, concentrating their attention upon the indwelling Christ who is their wisdom (1 Cor. 1:30), not upon their outward manner of life
26因著施浸者约翰的生活奇异独特，不按常规吃喝，反对的人就说，他有鬼附著。但他们说基督是贪食好酒的人，是税吏和罪人的朋友。基督不仅是救主，也是罪人的朋友，同情他们的难处，体会他们的忧伤。
26Because John the Baptist lived in a strange and peculiar way, not eating and drinking in the regular way, the opposers said, “He has a demon”—he is demon-possessed. But they called Christ a gluttonous man and a wine drinker, a friend of tax collectors and sinners. Christ is not only the Savior, but also the friend of sinners, sympathizing with their problems and sensing their griefs
27在十九节主说，『但智慧从她的行为得称为义。』智慧就是基督。（林前一24，30。）凡基督所行的，都是凭著神的智慧，就是祂自己。这智慧乃是从祂智慧的行为、智慧的行事，得称义、得表白。这节的『行为，』有些权威古卷作，儿女。国度子民是智慧之子，他们称义基督和祂的行为，且跟从祂，以祂为他们的智慧。国度子民称义基督。他们晓得何时吃，何时不吃，他们知道吹笛，哀歌；他们晓得何时欢乐，何时悔改。我们国度的子民，智慧之子，有智慧分辨何时悔改，何时欢乐。但弃绝的世代完全是愚昧的。你若向他们吹笛，他们没有反应；你若向他们哀歌，要他们悔改，他们也没有反应。他们顽梗又愚昧，缺少智慧。
27In verse 1 9 the Lord said, “And wisdom was justified by her works.” Wisdom is Christ (1 Cor. 1:24, 30). Whatever Christ did was done by the wisdom of God, which is Himself. This wisdom was justified, vindicated, by His wise works, His wise deeds. In this verse some authorities read “children” instead of “works.” The kingdom people are the children of wisdom, who justify Christ and His deeds and follow Him as their wisdom. Christ is justified by the kingdom people, who know when to eat and when not to eat and who recognize the playing of the flute and the singing of the dirge, knowing when to rejoice and when to repent. We, the kingdom people, the children of wisdom, have the wisdom to discern when to repent and when to rejoice. But the rejecting generation is absolutely foolish. If you play them a song, they do not respond. If you sing them a dirge for repentance, they do not respond to that either. They are stubborn and foolish, and they lack wisdom.
二 、诸城不悔改
B. The Cities Not Having Repented
28二十节说，『那时，耶稣开始责备那些祂曾在其中行过大多数异能的城，因为她们没有悔改。』主继续说，哥拉汛、伯赛大、迦百农，你们有祸了，因为一般说来，她们都弃绝了祂。祂说到迦百农：『你必坠落到阴间。』阴间乃是保存死人灵与魂的地方。（路十六22～23，徒二27。）祂也说到迦百农：『在审判的日子，所多玛地所受的，比你所受的还容易。』（太十一24。）这指明迦百农比所多玛更坏。
28Verse 20 says, “Then He began to reproach the cities in which most of His works of power took place, because they did not repent.” The Lord proceeded, Woe to you, Chorazin, Bethsaida, and Capernaum, because, in a general way, they had all rejected Him. Of Capernaum He said, “You shall be brought down to Hades.” Hades, like Sheol in the Old Testament (Gen. 37:35; Psa. 6:5), is the place where the souls and spirits of the dead are kept (Luke 16:22-23; Acts 2:27). He also said of Capernaum, “It shall be more tolerable for the land of Sodom in the day of judgment than for you” (v. 24). This indicates that Capernaum was worse than Sodom
29肆、以颂扬承认父的美意
29IV. ACKNOWLEDGING THE FATHER’S
WILL WITH PRAISE
30一、叹责顽固不悛的世代时，在与父的交通里回答父
30A. Answering the Father in His Fellowship with Him at the Time He Was Reproaching the Stubborn Generation
31二十五节开始于『那时，』这是指主责备诸城的时候。二十五节说，『那时，耶稣回答说，父阿，天地的主，我颂扬你。』当主责备那些大城时，祂回答说，『父阿，我颂扬你。』『回答』这辞很有意义。主回答谁呢?祂回答父。主一面责备诸城的人，一面与父交通。那时祂回答父，发出了以下对父的颂扬。
31Verse 25 opens with the words, “At that time.” This refers to the time the Lord was rebuking the cities. Verse 25 says, “ At that time Jesus answered and said, I praise You, Father, Lord of the heaven and of the earth.” When the Lord was rebuking those leading cities, He answered and said, “I praise You, Father.” The word “answered” is very meaningful. Whom did the Lord answer? He answered the Father. While the Lord was rebuking the cities, He fellowshipped with the Father. At that time, answering the Father, He spoke praise to Him
32当主责备诸城时，有第三者在场。主是第一者，诸城是第二者，与祂同在的父是第三者。当主责备哥拉汛、伯赛大、迦百农时，父可能问祂说，『你喜欢这样么？』然后主回答说，『父阿，我颂扬你。』父可能对子说，『你在责备这些城，因为他们弃绝了你。你觉得这样好么？』主立刻回答，并且颂扬父这位天地的主。
32As the Lord was rebuking the cities, a third party was present. The Lord was the first party, the cities were the second party, and the Father, who was with Him, was the third party. As the Lord was rebuking Chorazin, Bethsaida, and Capernaum, the Father might have asked Him, “Are you happy about this?” Then the Lord answered and said, “I praise You, Father.” The Father might have said to the Son, “You are rebuking these cities because they have rejected You. Do You feel good about this?” The Lord immediately answered and praised the Father, the Lord of heaven and earth.
33有时你和妻子说话，第三者在场。你是第一者，你的妻子是第二者，主是第三者。也许你对妻子说，『昨天你没有好好对待我；你的行为很差劲。』你说这些话时，站在旁边的第三者可能会问说，『怎么样？你喜欢这样么?不错，你的妻子昨天对你不太好。』这时，你能说，『父阿，我颂扬你』么？这是我们不容易作到的事。但主耶稣却能作到，说，『父阿，天地的主，我颂扬你。我承认你的权柄。倘若这不是出于你，就没有一个城会弃绝我。甚至他们的弃绝也是出于你。父阿，我与你站在一边。这个情形很好。我告诉你，我觉得这很好，我能为此颂扬你。』
33Sometimes a third party is present when you are talking to your wife. You are the first party, your wife is the second party, and the Lord is the third party. Perhaps you say to your wife, “Yesterday, you did not treat me very well; your behavior was poor.” As you are saying these words, the third party standing by may ask, “How about it? Do you like it? Yes, your wife was not so good yesterday.” At such a time could you say, “I praise You, Father”? This is not an easy thing for us to do. But the Lord Jesus could do it, saying, “I praise You, Father, Lord of heaven and earth. I recognize Your authority. If this were not of You, none of these cities would reject Me. Even their rejection is of You. Father, I take sides with You. This situation is quite good. I tell You that I feel good about it, and I can praise You for it
34二、以颂扬承认父的美意
34B. Acknowledging the Father’s Will with Praise
35二十五节的颂扬，直译，以颂扬承认。主以颂扬承认父完成祂经纶的路。虽然众人对祂的职事毫无反应，反倒毁谤祂，（太十一16～19，）几个大城也都弃绝祂，（太十一20～24，）但祂颂扬父，承认父的旨意。祂不求工作的亨通，只求父的旨意；祂的满足和安息不在于人对祂的了解和欢迎，只在于父对祂的认识。（太十一26～。）基督相信诸城弃绝祂是出于父。今天我们的情形如何？我们遭受弃绝、反对、批评、攻击、定罪时，我们能颂扬父么？你有没有说过：『父阿，为著父母和朋友的弃绝与反对，我颂扬你』？我们需要承认，这样的弃绝是出于主的主宰，并且为此颂扬祂。
35The Greek word rendered “praise” in verse 25 means to make acknowledgment with praise. The Lord acknowledged the Father’s way in carrying out His economy with praise. Although people, instead of responding to His ministry, slandered Him (vv. 16-19), and the leading cities rejected Him (vv. 20-24), He praised the Father, acknowledging the Father’s will. He did not seek prosperity in His work, but He sought the Father’s will. He would be satisfied and rest, not in man’s understanding and welcome, but in the Father’s knowing (v v. 2 6-2 7). Christ believed that the 27 cities’ rejection of Him was of the Father. What about our situation today? When we are rejected, opposed, criticized, attacked, and condemned, could we praise the Father? Have you ever said, “Father, I praise You for the rejection and opposition of my parents and friends”? We need to recognize that such rejection is sovereignly of the Lord and praise Him for it.
36在主颂扬的话里，父是指父和祂（子）的关系，天地的主是指神和宇宙的关系。当神的百姓被祂的仇敌击败时，祂就称为天上的神。（拉五11～12，但二18，37。）然而，一旦有人在地上为神站住时，祂就称为天地的主。(创十四19，22。)现在，主这位人子，也称父为天地的主，指明祂是在地上为著神的权益站住。
36In the Lord’sad dress of praise, Father refers to the Father’s relationship with Him, the Son; whereas the Lord of the heaven and of the earth refers to God’s relationship with the universe. When God’s people were defeated by His enemy, He was called the God of heaven (Ezra 5:12; Dan. 2:18, 37). But when there was a man standing for God on the earth, He was called the Possessor of heaven and earth (Gen. 14:19, 22). Now, the Lord, as the Son of Man, also called the Father the “Lord of the heaven and of the earth,” indicating that He was standing on the earth for God’sin te rest.
37１.父将对子和父的认识向
371. The Father Having Hidden the Knowledge of the Son
智慧通达人藏起来
and of the Father from the Wise and the Intelligent
38二十五节也说，父『将这些事，向智慧通达人藏起来。』这些事指认识子和认识父的事。太十一27。)智慧通达人是指二十至二十四节，主所定罪那三座城的人，他们看自己是智慧通达的。父的旨意，就是将对子和父的认识，向这样的人藏起来。
38Verse 25 also says that the Father has “hidden these things from the wise and intelligent.” “These things” refer to the things regarding the knowledge of the Son and of the Father (v. 27). The “wise and intelligent” refer to the people of the three cities condemned in verses 20 through 24, who were wise and intelligent in their own eyes. The Father’s will was to hide the knowledge of the Son and the Father from such people
39父将这些事向婴孩启示出来
392. The Father Having Revealed These Things to Babes 2.
40主颂扬父，因父将这些事向婴孩启示出来。婴孩是指门徒，他们是智慧之子。父乐意将子和父启示给他们。认识子和父完全是父主宰的事。在十六章十七节，当彼得得著了启示，认识耶稣是基督，是活神的儿子之后，耶稣就对他说，『西门巴约拿，你是有福的，因为不是血肉之人启示了你，乃是我在诸天之上的父启示了你。』因此，认识子是父启示的事。
40The Lord praised the Father for having revealed these things to babes. The word “babes” refers to the disciples, who were the children of wisdom. The Father was pleased to reveal both the Son and the Father to them. To know the Son and the Father is altogether a matter of the Father’s sovereignty. In 16:17, after Peter had received the revelation that Jesus was the Christ, the Son of the living God, Jesus said to him, “You are blessed, Simon Bar-jona, because flesh and blood did not reveal this to you, but My Father Who is in the heavens.” Thus, knowing the Son is a matter of the Father’sr evelation
在父眼中看为美的
3. Well Pleasing in the Father’sS ight 3.
41二十六节说，『父阿，是的，因为在你眼中看为美的，本是如此。』子遭弃绝乃是在父眼中看为美的。父乐意看见子遭受弃绝。我们很难相信这事。假如你的父母和亲友对主恢复的看法与你是一，你就会很兴奋并且颂扬主。但你经历弃绝时，也必须颂扬主，说，『父阿，我颂扬你，因为你是天地的主。凡事都是出于你，我为这个情形颂扬你。』
41Verse 26 says, “Yes, Father, for thus it was well pleasing in Your sight.” It was well pleasing in the Father’ss ight that the Son was rejected. The Father was glad to see the Son’s rejection. It is very difficult for us to believe this. If your parents and relatives would be one with you regarding the Lord’s recovery, you would be excited and praise the Lord. But you must praise the Lord as you are experiencing rejection, saying, “I praise You, Father, because You are the Lord of the heavens and of the earth. All things are of You, and I praise You for this situation.”
父已将一切遗民都交付了子
4. All the Remnant Having Been Delivered 4. to the Son by the Father
42二十七节说，『我父已将一切都交付了我。』一切，指父赐给子的一切遗民。（约三27，六37，44，65，十八9。）这话含示，智慧通达的人弃绝子，是因父不乐意将他们赐给子。然而，父已将一切遗民都交付了子。彼得、约翰、雅各、安得烈乃是父所赐给子的人。主耶稣说，『凡父所赐给我的人，必到我这里来；到我这里来的，我绝不把他丢在外面。』（约六37。）今天我们在主的恢复里，完全是出于父主宰的怜悯。我们需要为此敬拜父。在世界上众多的基督徒当中，我们是在恢复里。我里面深深觉得：历年来，主的恢复在这个国家里，祂一直在收割庄稼。祂一直在基督徒中间招聚遗民。在洛杉矶艾尔登会所的那些年间，主就在招聚遗民。一月又一月，主将神的遗民从各城、各州、各国带来。那是真正的招聚遗民。那些被招聚在一起的人都能见证，我们是父所交付的人。主的恢复不是普通的基督教工作，乃是招聚主的遗民，在召会生活中恢复神的国。今天主还在作招聚祂遗民的工作。
42Verse 27 says, “All was delivered to Me by My Father.” “ All” refers to all the remnant whom the Father has given the Son (John 3:27; 6:37, 44, 65; 18:9). This word implies that the wise and intelligent rejected the Son because the Father was not pleased to give them to the Son. However, all the remnant has been delivered to the Son by the Father. Peter, John, James, and Andrew were some of those given to the Son by the Father. The Lord Jesus said, “ All that the Father gives Me shall come to Me, and him that comes to Me I will by no means cast out” (John 6:37). It is absolutely of the Father’ss ove reign mercy that we are in the Lord’s recovery today. We need to worship the Father for this. Among the many Christians in the world, we are in the recovery. I have the deep sense within that through the years the Lord’s recovery has been in this country, He has been reaping a harvest. He has been gathering a remnant among the Christians. During the years we were in Elden hall in Los Angeles, the Lord was gathering His remnant. Month after month, the Lord brought His remnant from various cities, states, and countries. That was a real gathering of the remnant. All those who were gathered together can testify that we were delivered by the Father. The Lord’s recovery is not a common Christian work; it is the gathering of the Lord’s remnant to recover God’skin gdom in the church life. The Lord is still doing the work of gathering His remnant today
除了父，没有人认识子；除了子和子所愿意启示的，也没有人认识父
5. No One Knowing the Son except the Father, 5. and No One Knowing the Father except the Son and He Who Receives the Son’sR evelation
43在二十七节主说，『除了父，没有人认识子；除了子和子所愿意启示的，也没有人认识父。』这节的认识，不仅是客观的知识，乃是完全的认识。关于子，只有父有这样的认识；关于父，也只有子和子所启示的人，才有这样的认识。因此，要认识子，就需要父的启示；（太十六17；）要认识父，也需要子的启示。（约十七6，26。）二十五节所题的这些事，天然的人很难领会。主的恢复和仇敌黑暗的国完全相对。毫无疑问，那恶者不愿意让人认识父、子、和主恢复的事。因此，需要父主宰的怜悯。我们已经看见一些事，并且被带进其中，这是主的主宰。虽然别人定罪这些事，但我们却因著见这些事而欢乐。我们能看见，不是由于我们的通达，乃是由于父的怜悯。父已经给我们看见这一切事。
43In verse 27 the Lord says, “No one knows the Son except the Father, neither does anyone know the Father except the Son and he to whom the Son wills to reveal Him.” The Greek word translated “knows” in this verse means full knowledge, not mere objective acquaintance. Concerning the Son, only the Father has such knowledge; and concerning the Father, only the Son has such knowledge. Hence, to know the Son requires the Father’sr evelation (16:17), and to know the Father requires the Son’sr evelation (John 17:6, 2 6). The Greek word translated “wills” means to deliberately exercise the will through counsel. “These things” mentioned in verse 25 are difficult for the natural man to understand. The Lord’s recovery is absolutely against the enemy’skin gdom of darkness. No doubt the evil one is not willing to let people know the things of the Father, the Son, and the Lord’s recovery. Thus, there is the need of the Father’s sovereign mercy. It is sovereign of the Lord that we have seen certain things and have been brought into them. Although others condemn them, we rejoice over them because we have seen them. Our seeing is not due to our intelligence; it is due to the mercy of the Father. The Father has shown us all these things.
伍 、呼召负重者来得安息，与得安息的路
V. CALLING THE BURDENED TO REST AND THE WAY TO REST
一 、呼召
A. The Call
44在二十八节，主发出一个呼召：『凡劳苦担重担的，可以到我这里来，我必使你们得安息。』主似乎是说，『凡劳苦担重担的，可以到我这里来得安息。你们宗教徒和属世的人，凡劳苦担重担的，可以到我这里来，我心使你们得安息。』这真是恩典的话！二十八节所题的劳苦，不仅是指为了遵守律法诫命和宗教规条而努力的劳苦，也是指为了工作成功而奋斗的劳苦。凡这样劳苦的，总是担重担的。主颂扬父，承认父的道路，并宣告神圣的经纶之后，便呼召这样的人到祂这里来得安息。安息不仅是指从律法与宗教，或工作与责任的劳苦并重担中得著释放，也是指完全的平安和完满的满足。
44In verse 28 the Lord sounded out a call: “Come to Me, all who labor and are burdened, and I will give you rest.” The Lord seemed to be saying, “ All you who labor and are burdened, come to Me and rest. All you religious people and all you worldly people who are laboring and are burdened, come to Me and I will give you rest.” What a gracious word! The labor mentioned in verse 28 refers not only to the labor of striving to keep the commandments of the law and religious regulations, but also to the labor of struggling to be successful in any work. Whoever labors thus is always heavily burdened. After the Lord had praised the Father, acknowledging the Father’sway and declaring the divine economy, He called this kind of people to come to Him for rest. Rest refers not only to being set free from labor and burden under the law and religion or under any work and responsibility, but also to perfect peace and full satisfaction
二 、路
B. The Way
负属天之王的轭
1. Taking the Heavenly King’s Yoke 1.
45二十九、三十节有得安息的路：『我心里柔和谦卑，因此你们要负我的轭，且要跟我学，你们魂里就必得安息；因为我的轭是容易的，我的担子是轻省的。』负主的轭就是接受父的旨意。这不是受律法或宗教义务的规律或支配，也不是受任何工作的奴役，乃是受父旨意的约束。主过这样的生活，并不在意别的，只在意祂父的旨意。（约四34，五30，六38。）祂将自己完全降服于父的旨意。(太二六39，42。)因此，祂要我们跟祂学。神的旨意就是我们的轭。因此，我们不能为所欲为；我们乃是负轭的。青年人，不要以为你们是这么自由逍遥。在主的恢复里，我们都负了轭。负轭是何等美好！主的轭是容易的，祂的担子是轻省的。主的轭是父的旨意，祂的担子是将父旨意实行出来的工作。这样的轭是容易的，不是痛苦的；这样的担子是轻省的，不是沉重的。容易，原文表明合用；因此是美好、亲切、柔和、温良、容易、愉快，与艰难、严酷、尖锐、痛苦相对。
45In verses 29 and 30 we have the way to rest: “Take My yoke on you and learn from Me; for I am meek and lowly in heart, and you shall find rest to your souls; for My yoke is pleasant and My burden is light.” The Lord’s yoke is to take the will of the Father. It is not to be regulated or controlled by any obligations of the law or religion, nor to be enslaved by any work, but to be constrained by the will of the Father. The Lord lived such a life, caring for nothing but the will of His Father (John 4:34; 5:30; 6:38). He submitted Himself fully to the Father’s will (26:39, 42). Hence, He asks us to learn from Him. God’s will is our yoke. Thus, we are not free to do as we please; rather, we are yoked. Young people, do not think that you are so free or liberated. In the Lord’s recovery we all have been yoked. How good it is to be yoked! The Lord’s yoke is pleasant and His burden is light. The Lord’s yoke is the Father’s will, and His burden is the work to carry out the Father’s will. Such a yoke is pleasant, not bitter, and such a burden is light, not heavy. The Greek word rendered “pleasa nt” signifies fit for use; hence, good, kindly, mild, gentle, easy, pleasant, in contrast to what is hard, harsh, sharp, and bitter.
跟祂学
2. Learning from Him 2.
46在二十九节，主告诉我们要跟祂学。祂心里柔和谦卑。柔和，或，温柔。意即不抵抗任何反对。谦卑，意即不重看自己。在一切的敌对中，主是柔和的；在一切的弃绝里，祂心里是谦卑的。祂将自己完全降服于父的旨意，不为自己作甚么，也不盼望为自己得甚么。因此，无论环境如何，祂心里都有安息；祂完全以父的旨意为满足。
46In verse 29 the Lord tells us to learn from Him. He is meek and lowly in heart. To be meek means not to resist any opposition, and to be lowly means not to esteem oneself highly. In all the opposition the Lord was meek, and in all the rejection He was lowly in heart. He submitted Himself fully to the will of His Father, not wanting to do anything for Himself nor expecting to gain something for Himself. Hence, regardless of the situation, He had rest in His heart. He was fully satisfied with His Father’s will
47主说，我们若负祂的轭，且跟祂学，我们魂里就必得安息。负主的轭，跟主学，就叫我们的魂得安息。这是里面的安息，不是任何仅仅在本质上是外面的事物。
47The Lord said that if we take His yoke upon us and learn from Him, we shall find rest to our souls. The rest we find by taking the Lord’s yoke and learning from Him is for our souls. It is an inward rest; it is not anything merely outward in nature
48我们尽职事遭受反对时，我们若抵抗，就没有平安。但我们若不抵抗，而降服于父的旨意，见证反对是出于父，我们魂里就会得著安息。施浸者约翰不认为他的下监是出于父，所以他没有安息。他若领悟他的下监是由于父的旨意，即使在监里，他也必得著安息。基督这位属天的君王，总是降服于父的旨意，接受神的旨意作祂的分，不抵抗任何事，所以祂一直有安息。我们必须跟祂学，也必须接受这样的观点。若是这样，我们魂里就会得著安息。
48If we are opposed as we minister, and we resist, we shall not have peace. But if instead of resisting we submit to the will of the Father, testifying that the opposition is of the Father, we shall have rest in our souls. John the Baptist did not regard his imprisonment as of the Father; therefore, he was not at rest. If he had realized that his imprisonment was due to the Father’s will, he would have been at rest, even in prison. Christ, the heavenly King, always submitted to the Father’s will, taking God’s will as His portion and not resisting anything. Hence, He was always at rest. We must learn of Him and also take this view. If we do, we shall have rest in our souls