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马太福音生命读经 · 第32篇

对王弃绝的建立（一）

The Establishment Of The King’s Rejection(1)
1在本篇信息中，我们来到对王弃绝的建立。（太十二1～50。）
1In this message we come to the establishment of the King’s rejection (12:1-50
壹 、弃绝的因由－
I. THE REASON FOR REJECTION
干犯安息日
THE BREAKING OF THE SABBATH
2对王弃绝的因由是干犯安息日。（太十二1～14。）
2The reason for the rejection of the Lord was the breaking of the Sabbath (12:1-14
一 、安息日在麦地掐麦穗吃
A. Picking and Eating the Ears in the Grain Fields on the Sabbath
属天的王和门徒在安息日从麦地经过，门徒就掐起麦穗来吃
1. The Heavenly King and His Disciples 1. Going through the Grain Fields on the Sabbath and the Disciples Picking the Ears to Eat
3马太十二章一节说，『那时，耶稣在安息日从麦地经过，祂的门徒饿了，就掐起麦穗来吃。』『那时』一辞将十二章联于十一章。正当主呼召人来得安息，不需努力遵守律法和宗教规条之时，祂在安息日从麦地经过，祂的门徒掐起麦穗来吃，似乎干犯了安息日。请记得，马太福音的记载，是将一些事实摆在一起，以陈明一个道理。其他福音书的记载和马太的记载不尽相同。『那时』一辞非常重要，指主呼召人进入祂安息的时候。那时，祂的门徒都饿了。每当我们饿了，我们就没有安息。安息包含满足。你满足了，就安息了。但你若没有满足，就没有安息。
3Matthew 12:1 says, “ At that time Jesus went on the Sabbath through the grain fields; and His disciples were hungry and began to pick the ears and to eat.” “ At that time” joins chapter twelve to chapter eleven. At the time the Lord called people to rest from striving to keep the law and religious regulations, He went on the Sabbath through the grain fields, and His disciples began to pick the ears and to eat, seemingly breaking the Sabbath. Remember, in his record Matthew puts certain facts together to present a doctrine. The record in the other gospels is not exactly the same as the record here. The phrase “at that time” is very important. It refers to the time of calling people into His rest. At that time, all His disciples were hungry. Whenever we are hungry, we do not have rest. Rest includes satisfaction. When you are satisfied, you are at rest. But if you do not have satisfaction, you do not have rest
4当主呼召人进入安息时，祂的门徒饿了。因这缘故，祂把他们带到那长著麦子的麦地。毫无疑问，祂知道这些田地相当成熟，满了可吃的麦穗。主耶稣特意这样作。祂晓得门徒饿了，就带他们到麦地得安息，这是一个表号。十一章说到主要人到祂这里来得安息，这呼召是在安息日发出的。这由十二章开头的『那时』一辞得著证明。安息日是安息的日子。在安息日主呼召人进入安息。祂似乎说，『你们这些人一面遵守安息日，一面还在劳苦挣扎遵守律法，并担负著所有律法、仪文、形式和规条的重担。尽管你们在外面遵守安息日，实际上你们没有安息。你们需要到我这里来。你们为了遵守律法而劳苦担重担。你们到我这里来，就必得安息。』彼得、约翰也许说过了『我们饿了，无法安息，我们需要东西吃。』但那天是安息日，实际上所有的活动都停止了。所以，门徒很难找到东西吃。主耶稣知道了，就带他们到麦地去。
4When the Lord called people into rest, His disciples were hungry. For this reason, He brought them to the grainfields, fields growing wheat. No doubt He knew that these fields were rather ripe, full of ears good for eating. The Lord Jesus purposely did this. Realizing that His disciples were hungry, He took them to the grain fields for rest. This is a sign. The call to come to Him for rest given in chapter eleven was sounded on the Sabbath day. This is proved by the words “at that time” which begin chapter twelve. The Sabbath was a day of rest. On the day of rest the Lord called people into rest. He seemed to be saying, “You people are keeping the Sabbath, yet you are still laboring and striving to keep the law. You are heavily burdened with all the laws, rituals, forms, and regulations. Although you are keeping the Sabbath outwardly, actually you do not have any rest. You need to come to Me. You labor and are burdened with the matter of law keeping. Come to Me, and you will find rest.” Peter and John might have said, “We are hungry and cannot rest. We need something to eat.” But that day was the Sabbath, and virtually all activity had ceased. Hence, it was difficult for the disciples to find anything to eat. Knowing this, the Lord Jesus took them into the grain fields.
5几年前，我不能领会主耶稣为甚么这样作。现在我才领会，祂这样作是因为祂已经在安息日呼召人进入祂的安息。祂知道门徒饿了，也知道那天是安息日，很难找到东西吃。他们不能买东西，不能作甚么，也不能去那里。门徒可能说，『主耶稣，我们怎么办？你已经呼召我们到你这里来得安息；但我们饿了，我们似乎无法取得东西吃。我们这么饿，怎能安息呢？』门徒在遵守安息日规条的重担之下。这些规条对饥饿的门徒成了重担。因此，主耶稣领头不守这些规条，把门徒从遵守规条的环境带进麦地。主这么作，用意是要释放门徒脱离遵守安息日的规条。当他们进入麦地时，人人都得了释放，脱离这重担，并且得著了满足。人人都进入了安息。这是在十二章主被弃绝的背景。门徒应当挨饿遵守安息日，还是忘掉安息日找东西吃，好叫他们的饥饿得著饱足？主领头把饥饿的门徒带到麦地，在那里他们都找到东西吃。
5Years ago I could not understand why the Lord Jesus did this. Now I understand that He did it because He had called people into His rest on the Sabbath. He knew that His disciples were hungry and that, because it was the Sabbath, it was difficult to find something to eat. They could not buy anything, do anything, or go anywhere. The disciples could have said, “Lord Jesus, what shall we do? You have called us to come to You for rest; but we are hungry, and there seems to be no way for us to get anything to eat. How can we rest when we have such hunger?” The disciples were under the burden of keeping the Sabbath regulations. These regulations had become a heavy burden to the hungry disciples. Thus, the Lord Jesus took the lead not to keep these regulations by bringing His disciples out of a regulation-keeping situation into the grain fields. The Lord’sin tent i on in doing this was to free the disciples from the Sabbath- keeping regulations. When they came into the grain fields, everyone was freed from this burden and was satisfied. Everyone entered into rest. This is the background of the Lord’s rejection in chapter twelve. Should the disciples suffer hunger and keep the Sabbath, or should they forget the Sabbath and find something to eat to satisfy their hunger? The Lord took the lead to bring His hungry disciples into the grain fields where they all found something to eat
法利赛人看见并定罪
2. The Pharisees Seeing and Condemning 2.
6二节说，『法利赛人看见，就对祂说，看哪，你的门徒在作安息日不可作的事。』法利赛人，安息日的巡逻者，捉住了主耶稣和祂的门徒。他们必定一直在监视主，否则当安息日他们怎么会在麦地？法利赛人必定一直故意跟著祂，侦察祂。
6Verse 2 says, “But the Pharisees seeing it said to Him, Behold, your disciples are doing what is not lawful to do on the Sabbath.” The Pharisees, the “Sabbath Patrol,” caught the Lord Jesus and His disciples. They must have been watching the Lord. Otherwise, why would they have been in the grain fields on the Sabbath day? The Pharisees must have been deliberately following Him and spying on Him.
7法利赛人定罪主的门徒所作的，说那是安息日不可作的事。安息日是为著叫犹太人记念神完成创造的工作，（创二2，）守住神与他们立约的证据，（结二十12，）并记念神给他们的救赎。（申五15。）因此，在宗教的法利赛人眼中，渎犯安息日是非常严重的事。对他们来说，那是不可作的事，是不合乎圣经的。但他们没有充分的圣经知识。他们按著自己贫乏的知识，只顾遵守安息日的仪式，却不顾人的饥饿。遵守虚空的仪式，真是愚昧!
7The Pharisees condemned what the Lord’s disciples were doing, saying it was not lawful on the Sabbath. The Sabbath was for the Jews to remember the completion of God’s creation (Gen. 2:2), to keep the sign of God’s covenant with them (Ezek. 20:12), and to remember God’s redemption for them (Deut. 5:15). Hence, to profane the Sabbath was a serious matter in the eyes of the religious Pharisees. To them it was not lawful, not scriptural. But they did not have adequate knowledge of the Scripture. According to their meager knowledge, they cared for the ritual of keeping the Sabbath, not for the hunger of the people. What folly to observe a vain ritual
王的辩护
3. The King’s Defense 3.
8这环境给主耶稣机会，更多启示祂自己。对法利赛人来说，耶稣已被捉住了。但对主耶稣来说，这是祂向法利赛人和门徒启示祂所是的机会。到这里为止，祂已经启示祂是医生、新郎、牧人和庄稼的主。主被法利赛人捉住之后，至少在五个主要的方面把自己启示出来。
8This environment afforded the Lord Jesus the opportunity to reveal more of Himself. To the Pharisees, Jesus had been caught. But to the Lord Jesus this was an opportunity to reveal both to them and to His disciples who He was. Thus far, He had been revealed as the Physician, the Bridegroom, the Shepherd, and the Lord of the harvest. After being caught by the Pharisees, the Lord revealed Himself in at least five other major aspects
9大卫和跟从祂的人进了神的殿，吃了陈设饼
9a. David and His Men Having Entered into the a. House of God and Having Eaten the Showbread
10按照三、四节，主问法利赛人说，『大卫和跟从他的人饥饿之时所作的，你们没有念过么？他怎样进了神的殿，他们且吃了陈设饼，就是他不可吃，跟从他的人也不可吃，惟独祭司才可吃的。』法利赛人说主的门徒在麦地掐麦穗吃是不可以的，定罪他们的所行违反了圣经。但主回答说，你们没有念过么？主向他们指出，圣经的另一面称义祂和祂的门徒。这定罪法利赛人对圣经缺少充分的认识。主耶稣似乎说，『你们照著圣经来这里捉我。不要以为你们很懂得圣经，你们只是很肤浅的懂得局部。你们从来没有摸著圣经的深处。你们可能读过圣经却不领会。读读大卫和跟从他的人饥饿之时所作的。他们吃了殿里的陈设饼，照著利未记的规条，他们不该吃这饼。你们法利赛人以为我作了不合法的事。但你们没有念过大卫和跟从他的人作了同样的事么？』我们必须赞赏主对圣经的认识。
10According to verses 3 and 4, the Lord asked the Pharisees, “Have you not read what David did when he was hungry and those who were with him; how he entered into the house of God, and they ate the showbread, which was not lawful for him to eat, nor for those who were with him, but for the priests only?” The Pharisees said that it was not lawful for the Lord’s disciples to pick the ears in the grainfields and to eat, condemning them for acting contrary to the Scriptures. But the Lord answered, “Have you not read,” pointing out to them another aspect in the Scriptures that justified Him and His disciples. This condemned the Pharisees for lacking adequate knowledge of the Scriptures. The Lord Jesus seemed to be saying, “You come here to catch Me according to the Scriptures. Do not think that you know the Bible so well. You only know it in part, in a very superficial way. You have never touched the depths of the Scriptures. You might have read it, but you do not understand it. Read about what David did when he and those with him were hungry. They ate something, the showbread in the temple, which according to the Levitical regulations they should not have eaten. You Pharisees think that I have done something illegal. But have you not read that David and his followers did the same thing?” We must admire the Lord’s knowledge of the Bible.
11主在这里的话，含示祂是真大卫。古时，大卫和跟从他的人，在被弃绝时，进了神的殿，吃了陈设饼，似乎干犯了利未记的律法。如今真大卫和跟从祂的人也被弃绝，并且门徒有掐麦穗吃的行动，似乎干犯了安息日的规条。大卫和跟从他的人怎样不算为有罪，基督和祂的门徒也不该被定罪。这两个事例都与吃有关。大卫王是基督的豫像，基督是真大卫。大卫有跟从者，基督这真大卫也有门徒作祂的跟从者。大卫王及其跟从者被人弃绝，真大卫及其跟从者也被弃绝。大卫和跟从他的人饿了，照样，基督和祂的门徒也饿了。再者，大卫和跟从他的人，以及基督和跟从祂的人，都没有东西吃，但有一个地方有东西吃。对大卫来说，那是神的殿；对基督来说，那是麦地。这一切含示大卫和跟从他的人，是基督和祂门徒的豫表、影儿。
11The Lord’sword here implies that He was the real David. In ancient times, David and his followers, when rejected, entered into the house of God and ate the showbread, seemingly breaking the Levitical law. Now the real David and His followers were also rejected and took action to eat, seemingly against the sabbatical regulation. Just as David and his followers were not held guilty, neither should Christ and His disciples be condemned. Both cases were related to eating. King David was a prefigure of Christ, the real David. David had followers, and Christ, the real David, also had disciples as His followers. King David and his followers were rejected by the people, and the real David and His followers were rejected also. Just as David and his followers were hungry, so Christ and His disciples were also hungry. Furthermore, neither David and his followers nor Christ and His followers had anything to eat, but there was the place where there was something to eat. For David it was the house of God, and for Christ it was the grain fields. All this implies that David and his followers were a type, a shadow, of Christ and His disciples
12此外，主在这里的话也含示，从祭司职分到君王职分时代的转换。古时，大卫的来，转换了时代，将祭司时代转到君王时代，叫君王在祭司之上。在祭司时代，百姓的首领应当听从祭司；（民二七21～22；）但在君王时代，君王是在祭司之上，祭司应当服从君王。（撒上二35～。）因此，大卫王和跟从他的人所作的并不违法。现今，藉著基督的来，时代也转换了，这次是从律法时代转到恩典时代；这时基督是在一切之上，凡祂所作的都是对的。遵守安息日属于旧律法时代。但在恩典时代，是基督下断案。这不是律法的问题，乃是基督的问题。因此，主似乎对法利赛人说，『你们不该定罪我或我的门徒。现在不再是律法下断案，乃是我基督给你们下断案。我是真君王，真大卫。我也是带进恩典时代的基督。因此，凡我所说或所作的，才是最后的裁决。』法利赛人自以为懂得圣经，但在这里他们显然输了。主的辩护是多么有力！
12Furthermore, the Lord’sword here also implies the dispensational change from the priesthood to the kingship. In ancient times, the coming of David changed the dispensation from the age of the priests to the age of the kings, in which the kings were above the priests. In the age of the priests, the leader of the people should listen to the priest (Num. 27:21-22). But in the age of the kings, the priest should submit to the king (1 Sam. 2:35-36). Hence, what King David did with his followers 36 was not illegal. Now by the coming of Christ, the dispensation was also changed, this time from the age of the law to the age of grace, in which Christ was above all. Whatever He did was right. The matter of keeping the Sabbath belonged to the old dispensation of the law. But in the age of grace Christ has the final word. It is not a matter of the law, but of Christ. Therefore, the Lord seemed to be saying to the Pharisees, “You shouldn’t condemn Me or My disciples. It is no longer the law that gives the final word, but I, the Christ, I give you the final word. I am the real King, the real David. I am also the Christ who has brought in the dispensation of grace. Thus, whatever I say or do is the final decision.” Supposedly the Pharisees knew the Bible, but here they clearly lost the case. How strong was the Lord’s defense!
当安息日，祭司在殿里渎犯了安息日
b. The Priests Profaning the Sabbath b. on the Sabbath in the Temple
13在五节主问法利赛人说，『再者，律法上记著，当安息日，祭司在殿里渎犯了安息日，还是没有罪，你们没有念过么?』主向法利赛人指出经上的另一事例，暴露他们对圣经的认识是何等少。祂指出，当安息日，祭司在殿里无论作甚么都没有罪。
13In verse 5 the Lord asked the Pharisees, “Or have you not read in the law that on the Sabbaths the priests in the temple profane the Sabbath and are guiltless?” The Lord brought to the attention of the Pharisees another case in the Scriptures to prove to them how little they really knew the Bible. He pointed out that whatever the priests did in the temple on the Sabbath, they were guiltless
14属天的王比殿更大
14c. The Heavenly King Being Greater than the Temple c.
15然后在六节主宣告说，『但我告诉你们，在这里有比殿更大的。』主多么大胆！祂是个拿撒勒人，但祂站在法利赛人面前时，祂似乎说，『看看我，我比殿更大。』法利赛人必定被吓到一个地步，说不出话来。
15Then in verse 6 the Lord declared, “Now I say to you that a greater than the temple is here.” What boldness the Lord had! He was a Nazarene, but as He stood before the Pharisees He seemed to be saying, “Look at Me. I am greater than the temple.” The Pharisees must have been shocked to such an extent that they could not say anything
16主向法利赛人启示，祂比殿更大。这是另一个转换，就是应验豫表的转换，从殿转换到一个人。大卫的事例，是从一个时代转换到另一个时代；但这事例，就是关于祭司的事例，乃是从殿转到一位比殿更大的人。既然祭司当安息日在殿里作事没有罪，主的门徒当安息日在那比殿更大的主里面作事，怎能算为有罪？头一件事例是君王干犯了利未记的规条，第二件事例是祭司干犯了安息日的规条。在圣经里，二者都不算为罪。因此，主在这里所作的，按圣经说是对的。
16The Lord’s revealing to the Pharisees that He was greater than the temple was another change, a type-fulfilling change from the temple to a Person. In the case of David, it was a change from one age to another. In this case, a case concerning the priests, it was a change from the temple to a Person who is greater than the temple. Since the priests were guiltless in doing things on the Sabbath in the temple, how could the Lord’s disciples be guilty in doing things on the Sabbath in Him who is greater than the temple? In the first case, it was the king breaking the Levitical regulation; in the second case, it was the priests breaking the sabbatical regulation. In the Scripture, neither was guilty. Hence, what the Lord did here was scripturally right
17表面看来，祭司渎犯了安息日，但实际上他们并没有渎犯安息日，因为他们是在殿里。在那范围里，每个日子，每件事物都是圣的。在殿外一切都是俗的。但一样东西一旦被带到殿里，就因殿成圣。同样的，每个日子都因殿成圣。在殿外有俗日和圣日，但在殿里，没有这样的分别。殿里的每样东西、每个日子、每件事情和每个人都是圣的。然而，殿是影儿，不是实际。基督才是实际，祂是更大的殿。主似乎说，『我是更大的殿，真正的殿。在我里面，彼得、约翰和所有加利利的渔夫都成圣、圣别了。在我里面，天天都是圣日。倘若祭司当安息日可以在殿里自由行动，从事各种活动，那么这些亲爱的人在我里面岂不更能自由行事么？殿保护祭司，而我这更大的殿，保护我所有的门徒。法利赛人哪，不要搅扰我。让我的门徒自由，因为他们都在更大的殿里面。』这是从豫表到实际的转换。主的辩护太深了，法利赛人无法辩驳。他们没有甚么可反驳主的辩护。因此，他们闭口无言。
17Apparently the priests were profaning the Sabbath, but actually they were not profaning the Sabbath, because they were in the temple. In that sphere every day and everything were holy. Outside the temple everything was common. But once something was brought into the temple, it was sanctified by the temple. Likewise, every day was sanctified by the temple. Outside the temple, there were common days and holy days, but within the temple there was no such distinction. Everything, every day, every matter, and everyone in the temple were holy. The temple, however, was a shadow, not the reality. The reality is Christ, the greater temple. The Lord seemed to be saying, “I am the greater temple, the real temple. In Me, Peter, John, and all the Galilean fishermen are sanctified, holy. In Me every day is a holy day. If the priests were free to move and engage in various activities on the Sabbath in the temple, then how much more can these dear ones freely do things within Me? The temple protected the priests, and I, the greater temple, protect all My disciples. Pharisees, don’t bother Me. Let My disciples be free, for they are all in the greater temple.” This was a change from the type to the reality. The Lord’s defense was too deep for the Pharisees to argue with. They had nothing with which to counter the Lord’s defense. Thus, they were silent
18神要的是怜悯，不是祭祀
18d. God Desiring to Have Mercy Rather than Sacrificed.
19接著主说，『还有，你们若明白甚么是『我要的是怜悯，不是祭祀，』就不会定无罪的为有罪了。』（太十二7。）藉此，主指出法利赛人所作的不是照著神的心意。他们在规条上严格，却忽略了神的怜悯。但神要的是怜悯，不是祭祀。
19Following this, the Lord said, “But if you had known what this is: I will have mercy and not sacrifice, you would not have condemned the guiltless” (v. 7). By this, the Lord pointed out that what the Pharisees did was not according to God’she art. They were strict in the regulations, but neglected God’s mercy. But God desires to have mercy rather than sacrifice
20人子是安息日的主
20e. The Son of Man Being the Lord of theS abba the.
21末了，在八节主说，『因为人子是安息日的主。』主耶稣是多么大胆！他赢了这案件，受到惊恐的法利赛人闭口无言。他们没有甚么可说的。主告诉法利赛人，祂是安息日的主，就好像今天有人对高速公路的巡逻员说，他是高速公路的主人一样。假定高速公路的巡逻员把你拦下来，你就告诉他：『不要搅扰我。我是高速公路的主人，这高速公路是属于我的。你不过是我雇来的巡逻员。身为高速公路的主人，我可以改变所有的规则。不错，我曾给你一些高速公路的指示，但现在我改变这些指示。因为我是高速公路的主人，我不需要通知你。』
21Finally, in verse 8 the Lord said, “For the Son of Man is Lord of the Sabbath.” How bold the Lord Jesus was! He won the case, and the Pharisees, who were shocked and frightened, were silenced. They had nothing to say. The Lord’s telling the Pharisees that He was Lord of the Sabbath was like someone today telling a highway patrolman that he is lord of the highway. Suppose you are stopped by a highway patrolman. Then you tell him, “Don’t bother me. I am the lord of the highway, and the highway belongs to me. You are simply a highway patrolman hired by me. As the lord of the highway, I can change all the regulations. Yes, I gave you some instructions concerning the highway, but now I am changing them. Because I am the lord of the highway, I don’t need to notify you about it.”
22在八节主指明第三个转换，就是维持主权的转换，从安息日转到安息日的主。祂是安息日的主，有权更改安息日的规条。因此，主给定罪人的法利赛人三重的判决。祂是真大卫、更大的殿、安息日的主。所以当安息日，无论祂喜欢作甚么，祂都能作；并且无论祂作甚么，都是祂所称义的。祂是在一切仪式和规条之上。既然祂在这里，人就不该注意任何仪式和规条。
22In verse 8 the Lord indicated a third change, a right-asserting change from the Sabbath to the Lord of the Sabbath. As the Lord of the Sabbath, He had the right to change the regulations concerning the Sabbath. Thus, the Lord gave the condemning Pharisees a threefold verdict. He was the real David, the greater temple, and the Lord of the Sabbath. Therefore, He could do whatever He liked on the Sabbath, and whatever He did was justified by Himself. He was above all rituals and regulations. Because He was there, no attent ion should bepaid to any rituals and regulations
二 、安息日在会堂里医治一个手枯干的人
B. Healing a Withered Hand in the Synagogue on the Sabbath
23属天的王进入会堂
231. The Heavenly King Coming into a Synagogue 1.
24九节说，『于是耶稣离开那里，进了他们的会堂。』主耶稣胜过了法利赛人之后，就进了他们的会堂。这发生在另一个安息日。（路六6。）主耶稣的确是制造麻烦的人。照著马太福音的记载，祂在麦地惹出麻烦，击败『安息日的巡逻者』之后，祂和门徒就到会堂去惹出更大的麻烦。
24Verse 9 says, “ And departing from there, He came into their synagogue.” After winning the case with the Pharisees, the Lord Jesus came into their synagogue. This took place on another Sabbath day (Luke 6:6). The Lord Jesus certainly was a troublemaker. After causing trouble in the grain fields, defeating the “Sabbath Patrol,” according to Matthew’s record He went with His disciples to the synagogue to cause even more trouble
有一个人枯干了一只手
2. A Man Having a Withered Hand 2.
25在会堂里，有一个人枯干了一只手。法利赛人问主在安息日可否治病，祂对他们说，『你们中间谁有一只羊，若在安息日掉在坑里，不把牠抓住拉上来？人比羊贵重多了；所以在安息日可以行善。』（太十二11～12。）在此我们看见主的智慧。这次祂没有引用经文，只题到他们的实行。换句话说，在第一个事例中，祂引用圣经；在第二个事例中，祂诉诸历史。他们的口再次被堵住。
25In the synagogue was a man with a withered hand. When the Pharisees inquired of the Lord whether it was lawful to heal on the Sabbath, He said to them, “What man shall there be of you who shall have one sheep, and if it fall into a pit on the Sabbaths, will he not lay hold of it and lift it out? Of how much more value then is a man than a sheep! Wherefore it is lawful to do good on the Sabbaths” (vv. 11-12). Here we see the Lord’s wisdom. This time He did not quote a verse, but He referred to their practice. In other words, in the first case the Lord quoted from the Bible, and in the second He appealed to history. Once again their mouths were shut
枯干的手复原
3. The Withered Hand Being Restored 3.
26十三节说，『于是祂对那人说，伸出手来。他一伸，手就复了原，像另一只手那样的康健。』主对那人说，伸出手来。在主的话里，有点活人的生命。那人接受主赐生命的话，把手一伸，他枯干的手就因著主话里的生命复了原。
26Verse 13 says, “Then He says to the man, Stretch out your hand. And he stretched it out, and it was restored sound as the other.” The Lord gave the man the word, “Stretch out your hand.” In the Lord’sword was the enlivening life. By stretching out his hand, the man took the Lord’s life-giving word, and his withered hand was restored by the life in this word.
27带领门徒进入麦地，指明主顾到自己是身体的头。祂是头，祂是一切；祂乃是真大卫、更大的殿、安息日的主。使枯干的手复原，表明祂顾念祂的肢体。祂治好了一个人枯干的手，祂把这人比喻为一只羊。手是身体上的肢体，羊是羊群的一分子。主为著治好祂的肢体，为著拯救落坑的羊，甚么事都肯作。不管是不是安息日，主关心的是治好祂身体上死的肢体。对祂来说，规条是无关紧要的，惟独拯救他落坑的羊才是一切。
27Leading the disciples into the grain fields indicates that the Lord cares for Himself as the Head of the Body. As the Head, He is everything— the real David, the greater temple, and the Lord of the Sabbath. Restoring the withered hand signifies that He cares for His members. He healed a man’s withered hand, likening this man to a sheep. The hand is a member of the body, and the sheep is a member of the flock. The Lord would do anything for the healing of His members, for the rescue of His fallen sheep. Sabbath or no Sabbath, the Lord is interested in healing the dead members of His Body. Regulations do not matter, but the rescue of His fallen sheep means everything to Him
28不要把马太福音当作故事书或仅仅道理的书来读，我们必须进入这卷书的深处。把这两个事例摆在一起，我们就看见在第一个事例中，基督顾到自己是头；在第二个事例中，祂顾念祂身体上的肢体。手是身体上的肢体，羊是羊群中的一分子，羊群也是指身体。在第一个事例中，主耶稣顾到祂作主、作头的身分。在第二个事例中，祂顾念一个软弱、有病的肢体。祂不在意安息日，只在意祂作头的身分，以及祂身体上的肢体。所以，我们必须下结论说，主只顾念基督与召会。主能说，『安息日算不得甚么，我不在意这个。我在意我作头的身分和我身体上的肢体。因为我是头，是主，所以凡我所说的都是对的。我在意我作头的身分，我也在意我的肢体。我要点活我的肢体。我要拯救他们，拔高他们，并医治他们。我不在意这一切道理、宗教的实行。我只在意我的肢体刚强且活跃。』在这位属天君王心里的，不是安息日，不是任何道理，不是任何规条，乃是祂作主的身分。我们必须看见祂是主，祂在安息日之上。安息日不过是祂所使用的工具，祂自已乃是安息日的主。主也顾念祂的肢体，包括祂身体上有病、软弱或在难处中的肢体。祂要为那肢体作些事，来解救他，医治他，并点活他。我仰望主使我们都看见这点。
28Instead of reading Matthew as a book of stories or merely as a book of doctrine, we must get into the depths of this book. By putting these two cases together, we see that in the first case Christ took care of Himself as the Head and in the second He took care of the members of His Body. The hand is a member of the body, and the sheep is part of a flock, which also refers to the Body. In the first case the Lord Jesus to ok care of His lordship, of His headship. In the second case He took care of one of His weak, sickly members. He does not care for the Sabbath. He cares only for His headship and for the members of His Body, Therefore, we must conclude that the Lord cares only for Christ and the church. The Lord could say, “The Sabbath means nothing. I don’t care for that. I care for My headship and for the members of My Body. Because I am the Head, the Lord, whatever I say is right. I care for My headship. And I also care for My members. I want to make My members living. I want to rescue them, uplift them, and heal them. I don’t care for all these doctrinal, religious practices. I care only that My members are strong and living.” On the heart of this heavenly King was not the Sabbath, not any kind of doctrine, and not any regulation. Rather, on His heart was His lordship. We must see that He is Lord and that He is above the Sabbath. The Sabbath is merely an instrument used by Him, but He Himself is the Lord of the Sabbath. The Lord also cares for His members, including any member of His Body who is sick, weak, or in a difficult situation. He will do something for that member to rescue him, to heal him, and to make him living. I look to the Lord that we all would see this.
29今天的原则也是一样。只要我们为著基督和召会同所有的肢体，一切就没有问题。没有重担或规条。当安息日，十二个使徒满足了，安息了；当安息日，枯干了一只手的人也安息了。因此，对门徒和枯干了一只手的人来说，这些是真正的安息日，因为他们从基督得著了滋养，或从基督得著了医治。他们所需要的，都从祂得著了。今天也是这样。
29The principle is the same today. As long as we are for Christ and for the church with all the members, everything is all right. There is no burden or regulation. On the Sabbath the twelve apostles were satisfied and at rest, and on the Sabbath the man with the withered hand was also at rest. Thus, these were genuine Sabbaths to the disciples and to the man with the withered hand because they received either the nourishment from Christ or the healing from Christ. Whatever they needed they received from Him. It is the same today
法利赛人商议要除灭属天的王
4. The Pharisees Taking Counsel 4. to Destroy the Heavenly King
30十四节说，『但法利赛人出去，商议怎样抵挡祂，为要除灭他。』在宗教的法利赛人眼中，主干犯安息日就是毁坏神与以色列民所立的约，也就是破坏神与以色列人的关系。因此，他们商议怎样抵挡祂，为要除灭祂。干犯安息日，使犹太宗教徒弃绝属天的王。法利赛人，合乎圣经的人，图谋要为神杀害耶稣！这真叫人难以相信。但他们被宗教所蒙蔽。他们既看不见基督和召会，也看不见头和肢体。宗教完全弄瞎、蒙蔽、遮盖了他们。按他们的领会，主耶稣必须被除灭，他们为这目的聚集商议。最终，他们真的把基督钉在十字架上；然而，他们是照著神的主宰作这事。
30Verse 14 says, “And going out, the Pharisees took counsel against Him, how they might destroy Him.” In the eyes of the religious Pharisees, for the Lord to break the Sabbath was to destroy the covenant of God with the nation of Israel, that is, to destroy the relationship between God and Israel. Hence, they took counsel against Him, how they might destroy Him. The breaking of the Sabbath caused the Jewish religionists to reject the heavenly King. The Pharisees, the scriptural ones, plotted to kill Jesus for God! This is difficult to believe. But they were blinded by their religion. They could see neither Christ nor the church, neither the Head nor the members. They were absolutely blinded, veiled, covered, by their religion. According to their understanding, the Lord Jesus had to be destroyed, and they took counsel together for this very purpose. Eventually, they did put Christ on the cross; however, they did it according to the sovereignty of God
31到十二章十四节这里，宗教对基督的弃绝达到顶点。宗教完全弃绝了属天的君王，并且图谋要除灭祂。
31At this point, 12:14, the rejection of Christ by religion reaches it speak. Religion has fully rejected the heavenly King and has plotted to destroy Him
32贰、弃绝使王转向外邦一、王离开弃绝的人
32II. REJECTION CAUSING THE TURN TO THE GENTILES A. The King Departing from the Rejecting Ones
33这弃绝使王同王的救恩从犹太人转向外邦人。（太十二15～21。）十五节说，『耶稣知道了，就离开那里。』
33This rejection caused the King with His kingly salvation to turn from the Jews to the Gentiles (12:15-21). Verse 15 says, “But Jesus, knowing it, departed from there.”
二 、王医治一切有病的人
B. The King Healing All the Sick
34十五节也说，『有许多人跟著祂，祂把他们都治好了。』照著十六节，祂『嘱咐他们，不要显扬祂。』祂这样嘱咐他们，因为法利赛人图谋要除灭祂。所以，从那时起，主耶稣就尽所能的隐藏自己。
34Verse 15 also says that many followed Him and that He healed them all. According to verse 16, He “warned them that they should not make Him known.” He warned them regarding this because the Pharisees were plotting to destroy Him. Therefore, from that time onward, the Lord Jesus did His best to conceal Himself
三 、以赛亚关于王转向外邦的豫言
C. The Prophecy of Isaiah regarding the King’s Turn to the Nations
35十七、十八节说，『这是要应验那藉著申言者以赛亚所说的，说「看哪，我的仆人，我所拣选，我所爱，我魂所喜悦的；我要将我的灵放在祂身上，祂必将公理宣布与外邦。」』这清楚指明，由于犹太人的弃绝，属天的王连同祂属天的国要转向外邦；外邦人要接受祂，并信靠祂。（太十二21。）
35Verses 17 and 18 say, “That what was spoken through Isaiah the prophet might be fulfilled, saying, Behold, My Servant Whom I have chosen, My Beloved in Whom My soul delights; I will put My Spirit upon Him, and He shall announce judgment to the nations.” This indicates clearly that due to the Jews’ rejection, the heavenly King with His heavenly kingdom will turn to the nations, the Gentiles, and that the Gentiles will receive Him and trust in Him (v. 21
不争竞，不喧嚷
1. Not Striving nor Crying Out 1.
36十九节也是引自以赛亚书，说，『祂不争竞，不喧嚷，街上也没有人听见祂的声音。』这指明祂不再自由公开的尽职事。反之，祂必须隐藏自己。祂被弃绝的原因，和祂需要隐藏的理由，乃是干犯了宗教的规条。这是由于祂顾到祂作头的身分和祂身体上的肢体。因此，弃绝达于极点。今天原则上也是一样。我们越不在意宗教的规条，越顾念基督和祂的身体，反对就越强烈。
36Verse 19, also a quotation from Isaiah, says, “He shall not strive nor cry out, nor shall anyone hear His voice in the streets.” This indicates that He was no longer free to minister openly. Instead, He had to hide Himself. The reason for the rejection and the cause for the Lord’s needing to hide was the breaking of the religious regulations. This was due to caring for His headship and for the members of His Body. Because of this, the rejection reached the ultimate. It is the same in principle today. The less we care for religious regulations and the more we care for Christ and His Body, the more intense the opposition will be
压伤的芦苇不折断，将残的火把不吹灭
2. Not Breaking a Bruised Reed 2. and Not Quenching a Smoking Flax
37二十节乃是进一步的引用以赛亚书，说，『压伤的芦苇，祂不折断；将残的火把，祂不吹灭，直到祂施行公理，至于得胜。』基督是被灵所膏的一位，祂不仅在街上默默无声，并且压伤的芦苇，祂不折断；将残的火把，祂不吹灭。这指明祂被弃绝并反对时，仍然满了怜悯。反对祂的犹太人就像压伤的芦苇，将残的火把。犹太人习惯用芦苇作笛子。当芦苇压伤了，他们就折断。他们也用麻燃油作火把。油用尽了，麻冒烟，他们就吹灭。主的百姓有些就像压伤的芦苇，不能吹出乐音；有些就像冒烟的火把，不能发出亮光。然而，主不折断压伤的芦苇，也不吹灭冒烟的火把。虽然主被弃绝，但祂还是满了怜悯。甚至那些成为压伤之芦苇的人，祂也不折断；那些成为将残之火把的人，祂也不吹灭。反之，祂仍愿向他们众人敞开怜悯和恩典的门。今天，在祂的跟从者和信徒中间，许多人成了压伤的芦苇，不能再吹出乐音。通常，这些压伤的芦苇该被折断、丢弃。但基督不这样作，此外，许多信徒不再像明光焚烧。按常例说，祂该把他们全部吹灭、扔掉。但祂也不这样作，反而满了怜悯。不论有多少的反对、逼迫和攻击，这位属天的君王总是满了怜悯。祂是满了怜悯、君尊的救主。今天你也许弃绝祂，可是祂还是怜悯你。明天你若说，『主耶稣，我悔改，』祂就会慈爱的对待你。祂是何等一位怜悯的救主！祂绝不折断压伤的芦苇，也不吹灭将残的火把。祂会等待你接受祂的怜悯和恩典。
37Verse 20, a further quotation from Isaiah, says, “A bruised reed He shall not break, and smoking flax He shall not quench, until He brings forth judgment unto victory.” As the One anointed with the Spirit, Christ not only will make no noise in the streets, but He will not break a bruised reed or quench smoking flax. This indicates that while He was being rejected and opposed, He was still full of mercy. The Jews who were opposing Him were like bruised reeds and smoking flax. The Jews used to make flutes or reeds. When a reed was bruised, they broke it. They also made torches with flax to burn oil. When the oil ran out, the flax smoked, and they quenched it. Some of the Lord’s people are like the bruised reed that cannot give a musical sound; others are like the smoking flax that cannot give a shining light. Yet the Lord will not break the bruised ones or quench the smoking ones. Although the Lord was rejected, He was still merciful. Even those who had become bruised reeds He would not break, and those who had become smoking flax He would not quench. Rather, He would still keep open the door of mercy and grace to them all. Among His followers and believers today, many have become bruised reeds that can no longer give a musical song. As a rule, these bruised reeds should be broken and thrown away. But Christ will not do this. Moreover, many of His believers no longer burn as a bright light. As a rule, He should quench them all and cast them away. But He will not do this either. Instead, He is merciful. No matter how much opposition, persecution, and attack, this heavenly King is always merciful. He is a merciful, kingly Savior. You may reject Him today, but He will still be merciful to you. Tomorrow if you say, “Lo rd Jesus, Ire pent,” He will deal with you lovingly. What a merciful Savior He is! He will never break a bruised reed or quench smoking flax. Rather, He would wait for you to receive His mercy and grace.
38四、外邦人都要仰望祂的名
38D. The Nations (the Gentiles) Hoping in His Name
39二十一节说，『外邦人都要仰望祂的名。』由于犹太宗教徒的弃绝，属天的君王连同祂的救恩就转向外邦人。现在外邦人都寄望于祂的名，相信祂，并接受祂作他们君尊的救主。
39Verse 21 says, “And in His name the nations shall hope.” Due to the rejection by the Jewish religionists, the heavenly King with His salvation turned to the nations. Now the nations put their hope in His name, believing in Him and receiving Him as their kingly Savior
40这段话启示出主一面是勇敢的，另一面是怜悯的。一面，祂是刚强的；另一面，祂是怜悯、柔和的。这就是建立诸天之国的王；这是祂建立祂国的路。不要以为在十二章主被击败了。那是错误的观念。祂没有被击败；祂在建立祂的国。今天我们也是一样。不要说，『有这么多攻击和反对，许多抵挡我们的谣言在散布，主的恢复太难了，这恢复会失败。』这是错误的。尽管我们人数少，似乎所有的基督教都起来反对我们，但事实上我们没有错。谁比我们更爱圣经，更懂圣经？我们岂不是活在神面前，并且爱主耶稣么？一天过一天，我们岂不是接受祂作我们的生命么？那么为甚么许多亲爱的基督徒反对我们，不反对别人呢？主耶稣在地上的时候如何，我们今天也如何。虽然祂是个小小的人，但神的仇敌知道祂是那要击败他，并要建立诸天之国的一位。今天的原则也是一样。仇敌知道这是主的恢复，并且这恢复要击败他，且建立诸天的国。绝不要认为主的恢复是普通的基督教工作。越有反对、逼迫、批评和攻击，我们就越得著印证。不要期待反对减少。若没有人反对我们，就表明我们错了，我们失去了见证。但只要我们遭受反对、攻击，就指明我们是对的。攻击没有叫我们失去甚么，反而叫我们得著。这是建立诸天之国的路。诸天的国是藉著攻击、逼迫和批评建立的。在马太十二章，主耶稣没有输掉这场争战，祂赢了。今天也是一样。赞美主，我们不是用人的方法，乃是用主耶稣的方法争战。祂受攻击的时候，赢得了胜利。同样的，这恢复越受攻击，诸天的国就越得著建立。毫无疑问，这国正建立在我们中间，在主的恢复里。赞美祂！
40This portion of the Word reveals that, on the one hand, the Lord is bold and that, on the other hand, He is merciful. On the one hand, He is strong; on the other hand, He is merciful and meek. This is the King who established the kingdom of the heavens, and this is the way for Him to establish His kingdom. Do not think that in chapter twelve the Lord was defeated. That is a mistaken concept. He was not defeated; He was establishing His kingdom. It is the same with us today. Do not say, “The reis so much attack and opposition. Many rumors are being spread against us. How difficult it is for the Lord’s recovery. The recovery will be defeated.” This is wrong. Although we are so small in number, it seems that all of Christianity is rising up against us. But actually we are not wrong. Who loves the Bible and knows it more than we do? Do we not live in the presence of God and love the Lord Jesus? Do we not take Him as our life day by day? Then why do so many dear Christians oppose us and not others? It is the same today with us as it was with the Lord Jesus when He was on earth. Although He was a little man, the enemy of God knew that He was the One who would defeat him and establish the kingdom of the heavens. The principle is the same today. The enemy knows that this is the Lord’s recovery and that the recovery will defeat him and establish the kingdom of the heavens. Never consider the Lord’s recovery as an ordinary Christian work. The more opposition, persecution, criticism, and attacks there are, the more we are confirmed. Do not expect the opposition to decline. If no one opposed us, that would be a sign that we are wrong, that we have lost the testimony. But as long as we are being opposed and attacked, this is an indication that we are right. Instead of losing by being attacked, we are gaining. This is the way the kingdom of the heavens is built. It is built through being attacked, persecuted, and criticized. In Matthew chapter twelve the Lord Jesus was not losing the battle—He was gaining. It is the same today. Praise the Lord that we do not fight the battle in a human way, but in the way of the Lord Jesus. While He was being attacked, He was gaining the victory. Likewise, the more the recovery is attacked, the more the kingdom of the heavens will be established. Without doubt, it is being established among us in the Lord’s recovery. Praise Him!