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马太福音生命读经 · 第4篇

王的家世与身分（四）

THE KING’S ANTECEDENTS AND STATUS (4)
1现在我们按著马太福音来到基督家谱的末了一段。我在前篇信息中说，这段话不是奶或肉，而是骨头。本篇信息中的各点，会帮助我们深入骨头，探其究竟。
1We come now to the last part of the genealogy of Christ according to Matthew. In the previous message I said that this part of the Word is not milk or meat, but bones. All the points in this message will help us penetrate the bone and see what is inside it
十八 、大卫王生所罗门
R. David the King Begetting Solomon
2马太一章六节说，『大卫…生所罗门。』请比较这话与『拿单是大卫的儿子』那段记载。（路三31。）、拿单也是大卫的儿子。马太福音的家谱说，大卫的儿子是所罗门，路加福音的家谱说，大卫的儿子是拿单。我们若读代上三章五节，就看见拿单和所罗门是两个不同的人。路加的记载是大卫之子拿单的家谱，拿单是马利亚的先祖。马太的记载乃是大卫之子所罗门的家谱，所罗门是约瑟的先祖。、一个家谱是马利亚的线，妻子的线：另一个家谱是约瑟的线，丈夫的线。马利亚和约瑟都是大卫的后裔，但他们是来自由同一位先祖传下来的两个家。、一家是所罗门家，另一家是拿单家。在神的主宰之下，这两家的后裔，马利亚和约瑟成为婚配，生出基督。基督经由所罗门和拿单，都可算为大卫的后裔。这是祂有两个家谱的原因。
2Matthew 1:6 says, “David begot Solomon.” Compare this statement with the record that says, “Nathan, the son of David” (Luke 3:31). Nathan also was the son of David. The genealogy in Matthew says that the son of David was Solomon, and the genealogy in Luke says that the son of David was Nathan. If we read 1 Chronicles 3:1 and 5, we see that these are two different persons. Luke’s record is the genealogy of David’ss on Nathan, who was Mary’s forefather, whereas Matthew’s record is the genealogy of David’ss on Solomon, who was Joseph’s forefather. One genealogy is the line of Mary, the wife’s line; the other genealogy is the line of Joseph, the husband’s line. Both Mary and Joseph were descendants of David, but they were from two families descended from the same grandfather. One family is the family of Solomon; the other is the family of Nathan. Under God’s sovereignty Mary and Joseph, descendants of these two families, were betrothed and brought forth Christ . Christ may be counted as the descendant of David through both Solomon and Nathan. This is the reason He has two genealogies
3所罗门与基督的关系不是直接的。严格说来，所罗门不是基督直接的先祖，他与基督的关系是间接的，是因他的后裔约瑟与基督从她而生的马利亚结婚。（太一16。）
3Solomon’s relationship with Christ was not direct. Strictly speaking, Solomon was not a direct forefather of Christ. His relationship with Christ was indirect through his descendant Joseph’s marriage to Mary, of whom Christ was born (Matt. 1:16
4旧约没有说基督是所罗门的后裔，却一再豫言基督是大卫的后裔。（撒下七13～14，16，耶二三5。）、虽然基督不是所罗门直接的后裔，但旧约论到基督的豫言却应验了。
4The Old Testament did not say that Christ would be Solomon’s descendant, but it prophesied repeatedly that Christ would be the descendant of David (2 Sam. 7:13-14, 16; Jer. 23:5). Although Christ was not a direct descendant of Solomon, the Old Testament prophecies concerning Christ were nevertheless fulfilled
十九 、罗波安
S. Rehoboam
5我们往前到所罗门的儿子罗波安。（太一7。）从罗波安起，大卫的国分裂了。（王上十一9～12，十二1～。）十二支派中，有一个支派中，有一个支派是为大卫的缘故，（王上十一13，）也就是为基督留下来的。基督需要一个属大卫家的国，因祂必须生为大卫王位的继承人。若全国都瓦解了，就没有甚么会留下来，让基督生为大卫王族的继承人。因此，神为大卫保留一个支派。表面看来，、这支派是为大卫保留的，实际上是为基督保留的。
5We proceed to Rehoboam, the son of Solomon (v. 7). With Rehoboam, the kingdom of David was divided (1 Kings 11:9-12; 12:1-17). Of the twelve tribes, one tribe was kept for David’s 17 sake (1 Kings 11:13), that is, for Christ. Christ needed the kingdom that belonged to the house of David because Christ had to be born as the heir of David’s throne. If the whole kingdom had been dissolved, nothing would have remained to allow Christ to be born as David’s royal heir. Thus, God preserved one of the tribes for David. Apparently it was preserved for David; actually it was preserved for Christ.
6大卫的国分裂之后，成了两部分：北部称为以色列国，南部称为犹大国。北部称为以色列国（普遍性的名称），由以色列的十个支派组成；南部称为犹大国（地方性的名称），由犹大与便雅悯两个支派组成。就你而论，那一个名称较有意义－以色列国或犹大国？我的确会喜欢以色列国，因为那是普遍性的，为著大多数人。我绝不会喜欢犹大，因为犹大太地方性，『狭窄了。然而，以色列国虽比犹大国更普偏，但在基督的家谱里，连一个以色列王的名字也没有。他们是普偏性的，但他们从基督的家谱被除外。他们被除外，因为他们不是联于基督。
6After this division, the kingdom of David was in two parts: the northern part, called the kingdom of Israel, and the southern part, called the kingdom of Judah. The northern part was called the kingdom of Israel, a universal name, because it was made up of the ten tribes of Israel; the southern part was called the kingdom of Judah, a local name, because it was composed of the two tribes of Judah and Benjamin. As far as you are concerned, which title has the better meaning—the kingdom of Israel or the kingdom of Judah? I would surely favor the kingdom of Israel, for that is something universal, something for the majority. I would never favor Judah, because Judah is too local, too narrow. However, although the kingdom of Israel was more universal than that of Judah, in the genealogy of Christ, not one name of the kings of Israel is included. They were universal, but they were excluded from the generation of Christ. They were excluded because they were not associated with Christ
7这幅图画就像旧约里其他各项一样，是为著我们的学习而记载的，并且是新约时代所发生之事的豫表。今天我们看见同样的事。原则上，起初召会是一。但在一段时间之后，召会分裂了，不是分为两部分，而是可能分为两千多部分。也许有些人说，『以色列国的人不仍是神的子民么？』他们当然是。他们是神的子民，但他们在基督的线以外。这是甚么意思？在基督的线以外就是说，你虽是神的子民，但你不是为著基督。你是为著基督以外的事物。想想今天的光景。我们都是真基督徒，我们都是神的子民，但我们是单一、纯粹、完全、绝对为著基督，还是为著别的事物？你若是为著基督以外的事物，那么你就在基督的线以外。为这缘故，北国，较大较普偏的国，没有一个君王包括在基督的家谱里。
7This picture, like all other items in the Old Testament, was written for our learning, and it is a type of the occurrences in the New Testament age. We see the same thing today. In principle, at the beginning the church was one. But after a certain time, the church was divided, not into two parts, but perhaps into more than two thousand parts. Some may say, “We re not those in the kingdom of Israel still the people of God?” Certainly they were. They were the people of God, but they were outside of the line of Christ. What does this mean? To be outside of the line of Christ means that, although you are God’s people, you are not for Christ. You are for something other than Christ. Consider the situation today. We are all real Christians, and we are all God’sp eople. But are we solely, purely, fully, and ultimately for Christ or are we for something else? If you are for something other than Christ, then you are outside of the line of Christ. For this reason, none of the kings of the northern kingdom, the larger and more universal kingdom, is included in the genealogy of Christ.
二十 、约兰生乌西亚
T. Joram Begetting Uzziah
8八节说，『约兰生乌西亚。』请比较这记载与代上三章十一、十二节，那里说，『约沙法的儿子是约兰，约兰的儿子是亚哈谢，亚哈谢的儿子是约阿施，约阿施的儿子是亚玛谢，亚玛谢的儿子是亚撒利雅。』（即乌西亚－王下十五1，13，和合本译为乌西雅。）马太略去了历代志上的三代－亚哈谢、约阿施和亚玛谢。
8Verse 8 says, “Joram begot Uzziah.” Compare this record with 1 Chronicles 3:11 and 12, which say, “Joram his son, Ahaziah his son, Joash his son, Amaziah his son, Azariah” (who is Ozias or Uzziah—2 Kings 15:1, 13). Matthew omitted three generations which are found in 1 Chronicles—Ahaziah, Joash, and Amaziah
9这必是亚哈和耶洗别所生的女儿，与约兰之间邪恶的联婚，败22:1-坏了约兰的后代。（代下二一～6，二二1～4。）亚哈是北国的王，他的妻子耶洗别是完全与偶像有关的邪恶妇人。因著她与魔鬼是一，她就败坏了她的丈夫。他们生了一个女儿，犹大的一个王约兰娶了她。这妇人教导约兰敬拜偶像，与偶像是一。因此他们的家被败坏了。根据出埃及二十章五节，约兰的三代后裔都从基督家谱内删除了。出埃及二十章五节说，弃绝神且拜偶像的人败坏自己，并要受神的咒谊，直到三、四代。所以，约兰王的三代从基督家谱内删除。这里我们必须学一个功课。我们若要与基督联合，就绝不该涉及与偶像有关的事。神是忌邪的神，祂绝不容忍拜偶像。
9This must have been due to the evil marriage of Joram to the daughter of Ahab and Jezebel, which corrupted his descendants (2 Chron. 21:5-6; 4). Ahab was the king of the northern kingdom, 5 and his wife Jezebel was a wicked woman who was fully related to idols. Because she was one with the Devil, she corrupted her husband. They brought forth a daughter, and Joram, one of the kings of Judah, married her. This woman taught Joram to worship idols, to be one with the idols. Thus their family was corrupted. According to Exodus 20:5, three generations of Joram’s descendants were cut off from the generation of Christ. Exodus 20:5 says that anyone who forsakes God and worships idols corrupts himself and will suffer God’s curse for three or four generations. Therefore, three generations of King Joram were cut off from the genealogy of Christ. Here we must learn a lesson. If we would be associated with Christ, we should never be involved with anything related to idols. God is a jealous God and He will never tolerate idolatry.
二十一 、约西亚生耶哥尼雅
U. Josiah Begetting Jeconiah
10十一节说，『约西亚生耶哥尼雅。』请比较这记载与『约西亚的…次子是约雅敬，…约雅敬的儿子是耶哥尼雅。』（代上三～16。）可见约雅敬这一代从基督家谱中略去了。这必是因他是埃及法老所立的王，且为法老征税。（王下二三34～35。）因著他与埃及的关系这样密切，他就从基督的家谱被除外。埃及代表世界。我们从这两段记载看见，任何与偶像有关或与世界联合的人，都要从基督的家谱被除外。
10Verse 11 says, “Josiah begot Jeconiah.” Compare this record with “the sons of Josiah...the second Jehoiakim...and the sons of Jehoiakim; Jeconiah his son” (1 Chron. 3:15-16). One gene ration — Jehoiakim — was omitted from the genealogy of 15 Christ. This must have been because he was made king by Pharaoh of Egypt and collected tax for Pharaoh (2 Kings 23:34-35). Because he was so closely related to Egypt, he was excluded from the genealogy of Christ. Egypt represents the world. From these two records we see that anyone who is related to idols or associated with the world will be excluded from the generation of Christ.
二十二 、被掳到巴比伦的人
V. The Captives to Babylon
11那些被掳到巴比伦作俘虏的人，（太一11～12，）经由他们的后裔约瑟与马利亚的婚配，与基督有了间接的关系。连这些俘虏也记载在这神圣的家谱之内，因为经由耶稣的母亲马利亚，他们与基督有了间接的关系。
11Those who were carried away to Babylon as captives (v v. 1 1-1 2) were indirectly related to Christ through their descendant Joseph’s marriage with Mary. Even these captives are included in this sacred record of Christ’s genealogy because they had an indirect relationship through Mary, the mother of Jesus.
二十三 、耶哥尼雅
W. Jeconiah
12耶哥尼雅在本家谱内不算君王，因他是被掳期间生的，且作了俘虏。（代下三六9～10－约雅斤就是耶哥尼雅。）照耶利米二十二章二十八至三十节的豫言，耶哥尼雅的后裔没有一人能继承大卫的王位。他所有的后裔都与大卫的王位断绝了。如果基督是耶哥尼雅直接的后裔，就没有资格继承大卫的王位。虽然耶利米二十二章二十八至三十节说，耶哥尼雅的后裔都不能坐在大卫的宝座上，但下一章五节说，神要给大卫兴起一个苗裔，祂必掌王权，并且兴盛；这苗裔就是基督。这豫言证实，基督虽不是耶哥尼雅直接的后裔，却是大卫的后裔，要继承大卫的王位。
12Jeconiah was not reckoned as a king in this genealogy because he was born during the captivity and was carried away as a captive (2 Chron. 36:9-10, Jehoiachin is Jeconiah). According to the prophecy of Jeremiah 22:28- 30, none of Jeconiah’s descendants would inherit the throne of David. All of his descendants were cut off from David’s throne. If Christ had been a direct descendant of Jeconiah, He would not have been entitled to the throne of David. Although Jeremiah 22:28-30 says that all the descendants of Jeconiah are excluded from the throne of David, the next chapter, verse 5, says that God will raise up a branch to David, a King who will reign and prosper. This Branch is Christ. This prophecy confirms that Christ will be the descendant of David, although not a direct descendant of Jeconiah, and will inherit the throne of David
二十四 、耶哥尼雅生撒拉铁，撒拉铁生所罗巴伯
X. Jeconiah Begetting Salathiel, and Salathiel Begetting Zerubbabel
13十二节说，『耶哥尼雅生撒拉铁，撒拉铁生所罗巴伯。』比较这记载与代上三章十七至十九节，『耶哥尼雅…的儿子是撒拉铁、…毗大雅，…毗大雅的儿子是所罗巴伯，…』可看出所罗巴伯是撒拉铁的弟兄毗大雅的儿子。所罗巴伯不是撒拉铁的儿子，而是他的姪子，成了他的后嗣。这也许是照著申命记二十五章五至六节而有的一个事例，那里说，人若死了，没有儿子为后嗣，他的兄弟必须娶他的妻子，好为他生子立后。没有这事例，我们就无法领会，为甚么申命记二十五章有这样的定规。如此，甚至申命记的那段话，也与基督的家谱有关。
13Verse 12 says, “Jeconiah begot Salathiel; and Salathiel begot Zerubbabel.” Compare this record with that in 1 Chronicles 3:17-19, “the sons of Jeconiah...Salathiel...and Pedaiah...and the sons of Pedaiah were Zerubbabel...,” showing that Zerubbabel was the son of Pedaiah, Salathiel’s brother. Zerubbabel was not Salathiel’ss on, but his nephew, who became his heir. Perhaps this was a case in accordance with Deuteronomy 25:5 and 6, which say that if a man dies without a son as his heir, his brother must marry his wife in order to produce a son to be his heir . Without this case, we cannot understand why there is such a regulation in Deuteronomy 25. Even that word in Deuteronomy is related to the genealogy of Christ
二十五 、所罗巴伯
Y. Zerubbabel
14以斯拉二章一、二节说，所罗巴伯是从巴比伦被掳之地，归回耶路撒冷的首领之一。这就是说，他是主恢复中的一名首领。这是一件大事。他也是重建神殿的一名首领。（亚四7～10。）
14Ezra 5:1 and 2 say that Zerubbabel was one of the leaders who returned to Jerusalem from the captivity at Babylon. This means that he was a leader in the Lord’s recovery. This is a great thing. He was also a leader in the rebuilding of God’s temple (Zech. 4:7-10).
15以色列民若不从被掳之地归回，基督就不可能生在伯利恒。旧约明确的豫言基督是大卫的后裔，要生在伯利恒。（弥五2，太二4～6。）假定没有一个以色列人回到犹大，那么当基督降生在伯利恒的时候到了，没有人会在那里。现在我们就能领会，神为甚么吩咐被掳的人归回。神吩咐被掳的人归回，不仅是为著重建圣殿，也是为著给基督生在伯利恒作豫备。
15Without this return from captivity, it would have been impossible for Christ to be born at Bethlehem. The Old Testament definitely predicted that Christ, as the descendant of David, would be born in Bethlehem (Matt. 2:4-6; Micah 5:2). Suppose none of the people of Israel had returned to Judah, and the time came for Christ to be born at Bethlehem. No one would have been there. Now we can understand why God commanded the captives to return. God’s commandment that the captives return was not only for the rebuilding of the temple but also the preparation for Christ to be born in Bethlehem
16今天的情形完全一样。有些人也许会问，『留在巴比伦和归回耶路撒冷有甚么不同？只要我们敬拜神，并在灵中行事为人，不是一样么？』在你也许可以，在基督却不可以。基督需要一些人把祂带到伯利恒。你可以在巴比伦敬拜神，并在灵中行事为人，但你要相信，基督绝不能藉著你生到人性里。这需要专特的地方。你必须从巴比伦回到犹大。主耶稣要降生时，有些以色列人，就是被掳归回之人的后裔，等在犹大。那时，约瑟和马利亚不在巴比伦，乃在犹大。基督要来到地上，神一些被掳的百姓必须归回。基督第二次来，也需要祂一些被掳的百姓，从被掳之地回到正当的召会生活里。
16It is exactly the same today. Some may ask, “What is the difference between remaining at Babylon and returning to Jerusalem? Isn’t it the same, as long as we worship God and walk in the spirit?” It may be all right with you, but it is not all right with Christ. Christ needs some people to bring Him to Bethlehem. You may worship God and you may walk in the spirit in Babylon, but be assured that Christ could never be born into humanity through you. This requires a specific place. You must return from Babylon to Judah. When the time came for the Lord Jesus to be born, some Israelites, descendants of the returned captives, were waiting in Judah. At that time, Joseph and Mary were not in Babylon; they were in Judah. For Christ to come to earth, some of His captured people had to return. For His second coming, Christ also needs some of His captured people to return from their captivity to the proper church life
二十六 、雅各生约瑟
Z. Jacob Begetting Joseph
17这里的家谱说，『雅各生约瑟，』（太一16，）然而路加三章二十三节说，『约瑟是希里的儿子。』约瑟是谁的儿子？路加的记载是『按律法，』（路三23『依人看来』的直译，）指明约瑟实际上不是希里的儿子，乃是按律法算为他的儿子。约瑟是马利亚的父亲希里的女婿。这事例也许是照著民数记二十七章一至八节，三十六章一至十二节神所定规的：父母若只有女儿为后嗣，产业应归女儿;但女儿只能嫁给同支派的男子，使产业留在原支派内。若无马太一章，我们也许会希奇为甚么有这样的记载。现在我们看见这不仅仅是某种定规的记载，乃是与基督有关的事，因为生出基督的童女就是这样的事例。我们相信马利亚的父母没有儿子，她承受了父母的产业，并且嫁给同一犹大支派的人约瑟。连民数记二十七和三十六章的定规，也与基督的家谱有关。全本圣经都是基督直接或间接的记载。
17The genealogy here says, “Jacob begot Joseph” (v. 16), but Luke 3:23 says, “Joseph, the son of Heli.” Whose son was Joseph? Luke’s record says “as was supposed.” A literal translation would be “as to the law.” This indicates that Joseph was not actually the son of Heli, but was reckoned as his son according to the law. Joseph was the son-in-law of Heli, Mary’s father. This might have been a case according to Numbers 27:1-8 and 36:1-12, in which a regulation was made by God that if any parents had only daughters as heirs, their inheritance should go to the daughters; the daughters then must marry a man of their own tribe in order to keep their inheritance within that tribe. If we did not have Matthew chapter one we may wonder why such a record exists. Now we see that this is not merely the record of a certain regulation; it is a matter related to Christ, because the virgin daughter who brought forth Christ was such a case. We believe that Mary’s parents had no sons and that she inherited her parent’s heritage and married Joseph, a man of the same tribe, the tribe of Judah. Even the regulation in Numbers 27 and 36 is related to the genealogy of Christ. Either directly or indirectly the whole Bible is a record of Christ.
二十七、约瑟是马利亚的丈夫，耶稣是从马利亚生的
AA. Joseph the Husband of Mary, of Whom Jesus Was Born
18本家谱在这里的记载不是说，约瑟生耶稣，如前面那些人的记载一样，乃是说，『约瑟，就是马利亚的丈夫，…耶稣，是从马利亚生的。』（太一16。）耶稣是从马利亚生的，不是从约瑟生的，因为经上豫言，基督是女人的后裔，且为童女所生。（创三15，赛七14。）基督不能为约瑟所生，因为约瑟是男人，又是耶哥尼雅的后裔，而耶哥尼雅的后裔中，没有一人能继承大卫的王位。（耶二二28～30。）基督若是从约瑟生的，就会从大卫的王位被除外。然而，马利亚是童女，（路一27，）且是大卫的后裔，（路一31～32，）是生出基督的适当人物。约瑟与马利亚的婚配，使他与基督发生关联，并使基督家谱的两条线联合为一，而带进基督。
18At this point, the record of this genealogy does not say “Joseph begot Jesus,” as mentioned of all the fore going persons; it says, “Joseph, the husband of Mary, of whom was born Jesus” (v. 16). Jesus was born of Mary, not of Joseph, since it was prophesied that Christ would be the seed of a woman and born of a virgin (Gen. 3:15; Isa. 7:14). Christ could not have been born of Joseph, because Joseph was a man and a descendant of Jeconiah, of whose descendants none could inherit the throne of David (Jer. 2 2:2 8-3 0). If Christ had been born of Joseph, he would have been excluded from the throne of David. However, Mary was a virgin (Luke 1:27) and a descendant of David (Luke 1:3 1-3 2), the right person of whom Christ should be born. The marriage of Joseph with Mary brought him into relationship with Christ and united into one the two lines of Christ’s genealogy for the bringing forth of Christ.
19现在我们需要查考图表，（见左图，）这图给我们看见，基督的谱系是从神开始，一直延续到耶稣。头一个名字是神，末一个名字是耶稣。牠是从神到亚当，从亚当到亚伯拉罕，从亚伯拉罕经过以撒、雅各，直到大卫。大卫之后分为两条线，第一条是从拿单到马利亚，第二条是从所罗门到约瑟。末了，在神的主宰里，约瑟与马利亚的婚配把这两条线联在一起，因而带进基督。我们若花时间查考这图，就会领悟神的主宰是何等美妙。
19Now we need to examine the chart (p. 52) which shows that the generation of Christ begins from God and continues until it reaches Jesus. The first name is God, and the last name is Jesus. It proceeds from God to Adam, from Adam to Abraham, from Abraham through Isaac and Jacob and on to David. After David, it is divided into two lines, the first running from Nathan to Mary and the second from Solomon to Joseph. Eventually, in God’s sovereignty, these two lines are brought together by the marriage of Mary to Joseph to bring forth Christ. If we spend time to consider this chart, we shall realize how wonderful is God’s sovereignty.
20所有的婚姻都在神的主宰之下，尤其是与基督有关的婚姻。从神到大卫，家谱是一条线，从大卫到耶稣是两条线；但这两条线藉著约瑟与马利亚的婚姻得以联合。由马利亚所生的耶稣应验了一些豫言：关于女人后裔的豫言；（创三15；）童女生子的豫言；（赛七；）万国要因亚伯拉罕后裔得福的豫言；（创二二18；）对以撒和雅各的豫言，这豫言与对亚伯拉罕的豫言相同；（创二六4，二八14；）对犹大的豫言，就是犹大将成为君王支派；（创四九；）和对大卫的豫言。（撒下七12～13。）虽然耶稣的出生应验了旧约的许多豫言，但祂不是耶哥尼雅的后裔。耶哥尼雅的后裔似乎仍在王室的线上。但照著神的主宰，耶稣的母亲马利亚嫁给了耶哥尼雅的后裔约瑟；耶哥尼雅似乎是在王室的线上。表面看来，耶稣是耶哥尼雅的后裔，实际上却不是。祂是大卫的后裔。只有神能安排这样的事。赞美祂！
20All marriages are under God’s sovereignty, especially marriages related to Christ. From God to David the genealogy was one line, and from David to Jesus it was two lines; yet these two lines were united through the marriage of Joseph and Mary. The Jesus who was brought forth by Mary fulfills the prophecies: the prophecy concerning the seed of woman (Gen. 3:15); the prophecy of a virgin bringing forth a son (Isa. 7:14); the prophecy of Abraham having a seed who would bring blessing to all the nations (Gen. 22:18); the prophecy to Isaac and Jacob, which was the same as the prophecy made to Abraham (Gen. 26:4; 28:14); the prophecy made to Judah that Judah would be the royal tribe (Gen. 49:10); and the prophecy 10 made to David (2 Sam. 7:1 2-1 3). Although the birth of Jesus fulfilled many prophecies in the Old Testament, He was not the descendant of Jeconiah. Seemingly, the descendants of Jeconiah were still in the royal line. But according to God’s sovereignty, Mary, the mother of Jesus, married Joseph, a descendant of Jeconiah, who seemed to be in the line of the royal family. Apparently, Jesus was the descendant of Jeconiah; actually, He was not. He was the descendant of David. Only God can arrange such a thing. Praise Him!
21你若思想你的历史，你得救的历史，就会看见原则是一样的。不要以为约瑟与马利亚的婚姻是巧合。这不是巧合，乃是神主宰的手所计画的。同样，你与基督的联合－你的得救－也不是巧合：这也是神圣的手所计画的。有时我感谢主，对祂说，『我真喜乐，你没有让我生在公元前二十年，乃是生在二十世纪。你使我生在传教士把圣经带去的地方。有一天，我从一位基督徒母亲而生。后来，我得到机会听见福音，并且我得救了。阿利路亚！』这不是巧合。你与基督的联合也不是巧合。神仔细的计画一切。神为著像我们这样的小人物安排了这一切。这不是微不足道的事。我们进入永世的时候，也许会非常惊讶。我们也许会呼喊说，『赞美主！』
21If you consider your history, the history of your salvation, you will see that the principle is the same. Do not think that the marriage of Joseph and Mary was an accident. It was no accident; rather it was planned by the sovereign hand of God. Likewise, your association with Christ — your salvation—was not an accident; it also was planned by the divine hand. Sometimes I have thanked the Lord and said to Him, “I am so happy that You did not put me on earth in 20 B.C., but in the twentieth century. You put me on this earth in a place where the missionaries came with the Bible. One day I was born of a Christian mother. Later, I was given the opportunity to hear the gospel, and I was saved. Hallelujah!” This was no accident. Neither was your association with Christ an accident. God care fully planned it all. God has arranged all this for little people like us. This is not an insignificant matter. When we enter eternity, we may be very surprised. We may shout, “Praise the Lord!”
二十八、马利亚
BB. Mary
22我们现在来到童女马利亚。（太一16。）她是童女，与这家谱中所题的另四个女人不同。马利亚是纯洁而独特的。她不是从男人怀孕，乃是从圣灵怀孕，生出基督。（路一34～35，太一18下，下。）对这四个再嫁或犯罪的女人和一个童女的记述，证明这家谱所记载的人，除了基督是生在圣别中，余者都是生在罪中。
22We come now to Mary, the virgin (1:16). Being a virgin, she was different from the other four women mentioned in this genealogy. Mary was pure and unique. She conceived of the Holy Spirit, not of man, to bring forth Christ (Luke 1:3 4-3 5; Matt. 1:1 8 b, 2 0 b). This account of the four remarried women and the one virgin 20 proves that all the persons recorded in this genealogy were born of sin, except Christ, who was born in holiness.
二十九 、那称为基督的
CC. The One Who Is Called Christ
23马太用了一句话：『那称为基督的。』（太一16。）在路加福音的家谱里，没有题到基督这名称。路加题到耶稣这名，因为路加证明主是来作人，不是来作受膏者、君王、弥赛亚。反之，马太证明耶稣是君王，是旧约所豫言的弥赛亚。因此，他加上一句话：『那称为基督的。』
23Matthew uses the phrase, “Who is called Christ” (v. 16). In Luke’s genealogy, the title Christ is not mentioned. Luke mentions the name Jesus because Luke proves that the Lord came to be a man, not to be the Anointed One, the King, the Messiah. Matthew, on the contrary, proves that Jesus is the King, the Messiah prophesied in the Old Testament. Hence, he added the word, “Who is called Christ
三十、亚伯拉罕、大卫、马利亚
DD. Abraham, David, and Mary
24亚伯拉罕、大卫、马利亚是圣经中三个可悦的名字，在神耳中是甜美的。（太一2，6，16。）亚伯拉罕代表信心的生活，大卫代表受十字架对付的生活，马利亚代表绝对降服主的生活。藉著这三种生活，基督才能带进人性里。
24Abraham, David, and Mary are three pleasant names in the Bible, names sweet to the ears of God (vv. 2, 6, 16). Abraham represents a life by faith, David represents a life under the dealing of the cross, and Mary represents a life of absolute surrender to the Lord. It was through these three kinds of lives that Christ was brought forth into humanity
25今天的原则是一样的。想想传福音的事。传福音的目的是要将基督带进人性里。这需要大量的信心、受十字架对付的生活、以及绝对降服主的生活。我们若有这三种生活，必定会将基督带进人性里。
25The principle is the same today. Consider the matter of preaching the gospel. The purpose of preaching the gospel is to bring Christ into humanity. This requires a great deal of faith, a life under the dealing of the cross, and a life of absolute surrender to the Lord. If we have these kinds of lives, we shall surely bring Christ into humanity
三十一、到大卫…从大卫
EE. To David and from David
26大卫是列祖时代的结束，也是君王时代的开始。（太一17。）他是神用以结束列祖阶段，开创君王阶段的界碑。
26David is the end of the generations of the fathers and the beginning of the generations of the kings (v. 17). He was the one person used by God as a landmark both to conclude the section of the fathers and to begin the section of the kings
三十二、到迁徙…从迁徙
FF. Until the Carrying Away and from the Carrying Away
27在堕落时期，无人像亚伯拉罕和大卫那样，作划分时代的界碑，以致迁徙成了一个羞耻的界碑。那时，界碑不是一个人，乃是迁徙至巴比伦。圣经很谨慎的给我们看见，无人得胜作那时代的界碑。这是羞耻。
27At the time of degradation, there was no person as a landmark to divide the generations as did Abraham and David. So, the carrying away itself became a landmark, a landmark of shame. At that time, the landmark was not a person; it was the carrying away to Babylon. The Bible is careful to show us that no person prevailed as the landmark for that generation. This was a shame.
28三十三、三组的十四代
28GG. Three Groups of Fourteen Generations
29十七节题到三组的十四代。十四是由十加四组成的。四表征受造之物。启示录四章六节有四活物，启示录七章一节有『地的四角』和『四方的风。』十表征完全。我们常说十分之一，意思是完全的十分之一。（见创十四20。）所以，马太二十五章一节有十个童女。看看你的双手和双脚：你有十个手指和十个脚趾。因此，十表明完全，十四表征完全的受造之物。
29Verse 17 mentions three groups of fourteen generations. The number fourteen is composed of ten plus four. Four signifies the creatures. In Revelation 4:6 we have the four living creatures, and in Revelation 7:1 we have “the four corners of the earth” and “the four winds.” The number ten signifies fullness. We often speak of one tenth, meaning the tenth part of fullness (see Gen. 14:20). Therefore, in Matthew 25:1 we have ten virgins. Look at your two hands and your feet: you have ten fingers and ten toes. Thus, the number ten denotes fullness, and the number fourteen signifies the creatures in full
30三倍的十四代，指明三一神自己与完全的受造之物调和。这非常有意义。三一神的身位是父、子、灵。本家谱分为三阶段：列祖阶段、君王阶段及平民阶段（包括被掳与归回的人）。父神符合列祖阶段，子神符合君王阶段，灵神符合平民阶段。这真是美妙！所以，三倍的十四，意思是三一神与祂的受造之物调和。这基督家谱的记载指明三一神与这些受造的人调和。
30Three times of fourteen generations indicates that the Triune God mingles Himself with the creatures in full. This is very meaningful. The Persons of the Triune God are the Father, the Son, and the Spirit. This genealogy is of three sections: the section of the fathers, the section of the kings, and the section of the civilians, including the captured ones and the recovered ones. God the Father fits into the section of the fathers, God the Son fits into the section of the kings, and God the Spirit fits into the section of the civilians. This is wonderful! Therefore, three times fourteen means the mingling of the Triune God with His creatures. This record of the generation of Christ indicates the mingling of the Triune God with these human creatures
31三一神曾经过亚伯拉罕、以撒、雅各、犹大、波阿斯、俄备得、耶西和大卫，然后经过许多世代到马利亚和约瑟。最后耶稣来了。耶稣是谁？耶稣就是三一神经过所有的世代，出来成为神性与人性的调和。
31The Triune God has been traveling through Abraham and Isaac, Jacob and Judah, Boaz and Obed, Jesse and David, and then through many other generations to Mary and Joseph. Finally, Jesus came. Who is Jesus? Jesus is the Triune God traveling through all the generations and coming forth as the mingling of divinity with humanity
32十四的三倍是四十二。四十是试炼、试诱、受苦的数字。（来三9，太四2，王土十九8。）基督是第四十二代。四十二表征试炼后的安息与满足。民数记三十三章五至四十八节给我们看见，以色列人进入迦南之前，经过了四十二个站口。照著旧约的记载，以色列人经过这四十二个站口，一路受苦。他们受试炼、受试诱、并受试验。他们没有安息。然而，他们经过这四十二个站口以后，进入了安息。这不仅在已过发生，将来也会再发生。在启示录十三章，我们看见将有四十二个月，就是三年半。这四十二个月将是末了七年结束的部分，就是但以理九章二十四至二十七节所题的末一个七。有七十个七：首先七个七，继而六十二个七，然后末一个七，每个七代表七年。这末了七年的下半，为期四十二个月，将是大灾难，非常可怕。将有许多试炼、试验、试诱和苦难。但这四十二个月完成时，国度将来到，也将有安息。从亚伯拉罕到马利亚是受苦、试验和试诱的时间。在所有试炼、试诱和受苦约世代之后，基督来成为第四十二代，作我们的安息与满足。有祂我们就有完成的安息和完全的满足。
32Three times fourteen is forty - two. Forty is the number of trials, temptations, and sufferings (Heb. 3:9; Matt. 4:2; 1 Kings 19:8). Christ is the forty - second generation. Forty - two signifies rest and satisfaction after trials. Numbers 33:5-48 shows us that the children of Israel traveled through forty- two stations before they came into Canaan. According to the record of the Old Testament, the Israelites suffered all the way through these forty- two stations. They were tried, they were tempted, and they were tested. They had no rest. However, after passing through these forty - two stations, they entered into rest. This not only happened in the past, but will happen again in the future. In Revelation 13, we see that there will be forty-two months, three and one-half years. These forty-two months will be the concluding part of the final seven years, the last week mentioned in Daniel 9:24-27. There are seventy weeks: the first seven weeks, then sixty-two weeks, and then the last week, each week representing seven years. The second half of these last seven years, a period of forty-two months, will be the great tribulation, and it will be awful. There will be many trials, testings, temptations, and sufferings. But, when these forty-two months have been completed, the kingdom will come and there will be rest. From Abraham through Mary was a time of sufferings, tests, and temptations. After all the generations of trials, temptations, and sufferings, Christ came as the forty - second generation to be our rest and satisfaction. With Him we have complete rest and full satisfaction.
33我们若读历代志的历史，就会发现从亚伯拉罕到基督的世代，实际上是四十五代。那么为甚么马太只有四十二代？从四十五代删除其中受咒讵约三代和不适当一代，加上把大卫算作两代，（一是列祖时代，一是君王时代，）就成了四十二代；这四十二代分为三个时代，每个时代各有十四代。
33If we read the history in Chronicles, we shall discover that the generations from Abraham to Christ were actually forty-five generations. Why then does Matthew have only forty-two? By deducting from the forty-five generations the three cursed generations and the one improper generation, and by making David two generations (one of the fathers and one of the kings), the generations become forty-two, which are divided into three ages of fourteen generations each
34请记得：这不仅是生命读经，也是查读圣经。因此，我们需要一些知识。我们需要看见，马太的记载不是按著历史，乃是按著道理。反之，约翰的记载是按著历史，因为约翰是按著历史事件写他的福音书。按著历史，是四十五代，但按著马太道理的目的，是四十二代。马太说，从亚伯拉罕到大卫是十四代，从大卫到迁徙巴比伦也是十四代，从迁徙巴比伦到基督又是十四代，这必定有道理的目的。马太这样说，并非不正确。有三代略去了，因为他们不彀资格，还有一代也不彀资格，也被剪除。但有一个奇妙的人物，大卫王，他有双倍的资格。他成了两代，结束一段，开启另一段。他带进君王职分，因为藉著他，国度得以建立。所以，因著大卫被算作两代，基督这家谱就能包括四十二代，分为三段，每段有十四代。
34Remember: this is not only a life-study, but also a Bible study. Hence, we need some knowledge. We need to see that the record of Matthew is not a record according to history, but are cord according to doctrine. The record of John, on the contrary, is according to history, for John wrote his Gospel according to the events of history. According to history, it was forty - five generations, but according to Matthew’s doctrinal purpose, it was forty - two generations. Matthew must have had a doctrinal purpose in saying that from Abraham to David was fourteen generations, from David to the carrying away was another fourteen generations, and from the carrying away to Christ was still another fourteen generations. It was not inaccurate for Matthew to say this. Three generations were omitted because they were not qualified, and a fourth generation was disqualified and cut off. But there was a wonderful person, David the king, who was doubly qualified. He became two generations, closing one section and opening another. He brought in the kingship, for through him the kingdom was established. Therefore, by David’s being counted as two generations, this genealogy of Christ can consist of forty - two generations in three sections, each with fourteen generations.
三十四、『到基督』
HH. “To the Christ
35现在让我们看『到基督』这几个字。（太一17。）路加的记载始于耶稣，回溯到神，共七十七代。马太的记载从亚伯拉罕说到基督。路加的家谱是往后回溯到神；马太的家谱是往前直达到基督。这些世代都指向基督，并且带进基督。没有基督，就只有四十一代；没有目标，没有总结，也没有终结。四十一不是美好的数字；我们必须有四十二这数字。基督是历世历代的目标、总结、终结、完成与完全。祂应验了历代的豫言，解决了历代的问题，也应付了历代的需要。基督来应验所有的豫言，亚伯拉罕、以撒、雅各、犹大和大卫的豫言。基督不来，这些豫言尽都虚空。基督来了，亮光、生命、救恩、满足、医治、自由、安息、安慰、平安、喜乐、都与祂同来。从这时起，整本新约都是这位奇妙基督的详尽说明。新约二十七卷书－福音书、使徒行传、书信和启示录－告诉我们，这位基督如何应验所有的豫言，解决我们所有的问题，并应付我们所有的需要，以及祂如何是我们的一切。阿利路亚，基督已经来了！
35Let us now consider the words “to the Christ” (v. 17). Luke’s record begins with Jesus and traces back to God, a total of seventy-seven generations. Matthew’s record proceeds from Abraham to Christ. Luke goes back and up to God; Matthew comes forward and down to Christ. All the generations were directed toward Christ and brought forth Christ. Without Christ, there are just forty-one generations; there is no goal, no consummation, and no conclusion. Forty-one is not a good number; we must have the number forty-two. Christ is the goal, the consummation, the conclusion, the completion, and the perfection of all the generations, fulfilling their prophecies, solving their problems, and meeting their needs. Christ came to fulfill all the prophecies, the prophecies of Abraham, Isaac, Jacob, Judah, and David. Without the coming of Christ, all these prophecies would have been in vain. When Christ comes, light, life, salvation, satisfaction, healing, freedom, rest, comfort, peace, and joy all come with Him. From this point on, the whole New Testament is the full expounding of this wonderful Christ. The twenty-seven books of the New Testament—the Gospels, the Acts, the Epistles, and Revelation—tell us how this Christ fulfills all the prophecies, solves all our problems, and meets all our needs and how He is everything to us. Hallelujah, Christ has come
36
36see Geneology chart: The Generation of Jesus Christ