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马太福音生命读经 · 第50篇

关于基督之启示与异象的应用

Application Of The Revelation And Vision Concerning Christ
1主在山上变化形像之后,紧接著有医治鬼附之人的记载。(太十七14~21。)此后,主第二次向门徒说到祂的钉死与复活。(太十七22~23。)然后有关于纳殿税的事。(太十七24~27。)我们读十七章时,也许很难领会这一切事情的关联。我们若要领会马太福音,就需要记得马太把不同的事实摆在一起,启示一个道理。尽管代表其他门徒的三个门徒已经在国度实现的小影里,但仍然需要三件事:对付鬼附的人,启示主的钉死与复活,以及纳殿税给收税的人。
1Immediately after the record of the Lord’s transfiguration on the mountain, we have the record of the healing of a demon-possessed person (17:14-21). Following this, the Lord spoke to His disciples the second time about His crucifixion and resurrection (17:22-23). Then we have the incident regarding paying the half-shekel (17:24-27). As we read chapter seventeen, it may be difficult to understand the connection between all these things. If we would understand the Gospel of Matthew, we need to remember that Matthew puts different facts together to reveal a doctrine. Although the three disciples, who represented the other disciples, had been in the miniature of the manifestation of the kingdom, there was still the need for three things: the dealing with the demon-possessed person, the revealing of the Lord’s crucifixion and resurrection, and the paying of the half-shekel to the tax gatherers
2壹、国度之外的黑暗权势
2I. THE POWER OF DARKNESS OUTSIDE THE KINGDOM
3我们已经指出,在十六章二十八节至十七章二节,国度的来临并不是国度完全的来临,只是小影、豫尝。关于国度实现的豫言还未完全得著应验。当我们离开变化形像的范围,离开国度实现的气氛,我们就面临国度之外的黑暗权势。鬼附表征黑暗的权势。在主变化形像的范围里有荣耀,但在这范围之外有黑暗的权势。当我们在山顶上享受变化形像时,别人却在山谷中遭受鬼附之苦。在激励人的特会或训练中,我们也许觉得自己在变化山上。然而,我们回到家里,就领悟黑暗的权势仍围绕著我们。要对付黑暗的权势,就需要运用属天君王的权柄。(太十七18。)我们只能藉著祷告和禁食运用这权柄。主是属天的君王,他有这样的权柄,但我们需要祷告,甚至用禁食,执行主的权柄。
3We have pointed out that the coming of the kingdom in 16:28—17:2 was not the coming of the kingdom in full; it was simply a miniature and a foretaste. The prophecies concerning the manifestation of the kingdom have not yet been completely fulfilled. When we get out of the sphere of the transfiguration, out of the atmosphere of the manifestation of the kingdom, we face the power of darkness outside the kingdom. Demon possession signifies the power of darkness. In the realm of the Lord’s transfiguration there is glory, but outside this realm there is the power of darkness. While we are enjoying the transfiguration on the mountaintop, others are in the valley suffering from demon possession. During an inspiring conference or training, we may have the sense that we are on the mount of transfiguration. However, when we return home, we realize that the power of darkness is still all around us. To deal with the power of darkness there is the need of the exercise of the authority of the heavenly King (17:18). We can exercise this authority only through prayer and fasting. As the heavenly King, the Lord has such authority, but we need to pray, even with fasting, to execute the Lord’s authority
贰 、基督的钉死与复活
II. Christ’s Crucifixion And Resurrection
4在十七章二十二、二十三节,主对祂的门徒说,『人子将要被交在人手里,他们要杀害祂,第三日祂要复活。』门徒听见这事,『就极其忧愁。』在山顶上的变化形像,不是完全的变化形像;基督还必须经过钉死,并且进入复活。马太特别说,门徒『极其忧愁。』按照彼得、雅各和约翰的观念,已经在山顶上变化形像的基督,不需要被钉死。因此,他们可能说,『基督已经变化形像了,为甚么祂还需要经过钉死与复活?』因著门徒有错误的观念,他们就因主的话忧愁。
4In 17:22 and 23 the Lord said to His disciples, “The Son of Man is about to be delivered into the hands of men, and they shall kill Him, and on the third day He shall be raised up.” When the disciples heard this, “they were exceedingly grieved.” The transfiguration on the mountaintop was not the full transfiguration. Christ still had to pass through crucifixion and enter into resurrection. Matthew specifically says that the disciples “were exceedingly grieved.” According to the concept of Peter, James, and John, the Christ who had been transfigured on the mountaintop did not need to be crucified. Thus, they might have said, “Christ has already been transfigured. Why does He still need to pass through crucifixion and resurrection?” Because the disciples had a mistaken concept, they were grieved at the Lord’sword.
5我们也可能有几次豫尝变化形像。然而,此后我们仍需要下山,在我们的丈夫或妻子面前背十字架。不论变化形像的经历多么好,我们仍需要留在十字架的杀死之下。藉著背十字架,我们经过钉死,进入复活。这就是马太福音这三段话的关联。
5We also may have times when we have a foretaste of the transfiguration. Afterward, however, we still need to descend from the mountain and bear the cross in the presence of our husband or wife. No matter how excellent the experience of transfiguration might be, we still need to stay under the killing of the cross. By bearing the cross we pass through crucifixion into resurrection. This is the connection between these three sections of Matthew
参 、关于基督之启示与异象的应用
III. Application Of The Revelation And Vision Concerning Christ
6我们若不是从主得著亮光,就很难看见一至二十三节与二十四至二十七节的关联。在十七章二十四至二十七节,有纳殿税给收税之人的事。这是一个试验,要断定我们是否晓得如何应用关于基督的启示与异象。在十六章,彼得从天父得著关于基督是活神儿子的清楚启示。从那时起,彼得确信基督就是活神的儿子。接著,他在山顶上看见基督显现为活神儿子的异象。因此,他得著了这启示,也看见了异象。人可能有启示,而没有异象。在十六章,彼得从天父所得著的仅仅是启示。在十七章,他看见神的儿子藉著拿撒勒人耶稣显现,并彰显出来。没有甚么能比这个启示和异象更清楚了。
6Unless we receive light from the Lord, it is difficult to see the connection between verses 1 through 23 and verses 24 through 27. In 17:24-27 we have the matter of paying the half-shekel to the poll-tax gatherers. This is a test to determine whether or not we know how to apply the revelation and vision concerning Christ. In chapter sixteen Peter received a clear revelation from the heavenly Father regarding Christ as the Son of the living God. From that time onward, Peter was certain that Christ was the Son of the living God. Following this, on the mountaintop he saw a vision of Christ manifested as the Son of the living God. Therefore, he both received the revelation and saw the vision. It is possible to have a revelation without having a vision. What Peter received from the heavenly Father in chapter sixteen was merely the revelation. In chapter seventeen he saw the Son of God manifested and expressed through the man Jesus of Nazareth. Nothing could have been more clear than this revelation and vision
7然而,关于启示与异象的应用,彼得必须受试验。得著启示并看见异象是一回事,但实际的应用是另一回事。例如,我们也许都从加拉太二章二十节得著启示,我们已经与基督同钉十字架,并且基督在我们里面活著。甚至我们当中最软弱的也可能得著了这启示。然而,当你的丈夫或妻子为难你,你还能说,『不再是我,乃是基督』么?当你和妻子或丈夫相处时,与基督同钉十字架,并且基督活在你里面的启示可能就消失了。很少得著这启示的人,把这启示应用在日常生活中实际的事上。彼得也许就是这样。他也许说过:『我得著了耶稣是活神儿子的启示,我也在山上看见祂变化形像。我很清楚这事。也许你们没有看见这异象,但我看见了。』彼得得著启示并看见异象是美妙的,但现在他必须受到收丁税之人的试验。
7Peter, however, had to be tested regarding the application of the revelation and the vision. To receive the revelation and to see the vision is one thing, but to apply them in a practical way is another. For example, we probably all have received the revelation from Galatians 2:20 that we have been crucified with Christ and that Christ lives in us. Perhaps even the weakest one among us has received this revelation. However, when your wife or husband gives you a difficult time, can you still say, “It is not I, but Christ”? When you are with your wife or husband, the revelation of having been crucified with Christ and of Christ living in you may vanish. Very few who have received this revelation apply it to the practical matters in their daily living. Peter might have been like this. He might have said, “I have received the revelation that Jesus is the Son of the living God, and I saw Him transfigured on the mountain. This is very clear to me. Perhaps you have not seen this vision, but I have.” For Peter to receive the revelation and see the vision was wonderful. But now he had to be tested by those who collected the poll tax.
一 、彼得天然的观念
A. Peter’s Natural Concept
8二十四节说,『他们到了迦百农,有收殿税的人前来对彼得-说,你们的老师不纳殿税么?』殿税是犹太人为圣殿所纳的丁税,等于犹太币半舍客勒。(出三十12~16,三八26。)彼得被问到这问题时,他立刻说,『纳。』彼得不晓得如何应用启示与异象,他被暴露了。彼得在变化山上,听见从天上来的声音,吩咐他要听基督。(太十七。)他若还记得在山上所发生的事,就会将问题转问基督,听祂怎么说。但他没有听基督说甚么,就回答了。彼得在山上听见父说,『这是我的爱子,我所喜悦的,你们要听祂。』那时彼得说了太多话,为此他受了责备。如今收丁税的人问他,主纳不纳殿税,他仍然说得太多,并且毫不迟疑的回答。如果他学了功课,他会说,『先生,让我去问祂,并且听祂。我需要问祂纳不纳殿税。我没有权利说甚么。』然而彼得没有这样回答,他被这试验暴露了。今天我们也是一样。在特会或训练之后,我们可能宣告说,我们绝不一样了。但我保证你回家后,会依然故我。然而,不要让这事令你们沮丧。
8Verse 24 says, “And when they came to Capernaum, those who received the half - shekel came to Peter and said, Does not your teacher pay the half shekel?” The half-shekel was a Jewish poll tax for the temple (Exo. 30:12-16; 38:26). When Peter was asked this question, he immediately said, “Yes.” Peter did not know how to apply the revelation and the vision, and he was exposed. On the mount of transfiguration, Peter heard the voice from heaven charging him to hear Christ (17:5). If he had still remembered what had taken place on the mountain, he would have referred the question to Christ to 5 hear what He would say. But instead of listening to Christ, he gave his own answer. On the mountain Peter heard the Father say, “This is My beloved Son, in Whom I delight; hear Him!” At that time, Peter talked too much, and he was rebuked for it. Now when the poll-tax gatherers asked him whether or not the Lord paid the half-shekel, he still had too much to say and did not hesitate to answer. If he had learned the lesson, he would have said, “Gentlemen, let me go to Him and hear Him. I need to ask Him whether or not He pays the half-shekel. I don’th ave the right to say anything.” Peter, however, did not respond this way, and he was exposed by this test. It is the same with us today. After a conference or training, we may proclaim that we shall never be the same. But I assure you that after you return home, you will be exactly the same. However, do not let this disappoint you.
二 、基督的改正
B. Christ’s Correction
9二十五、二十六节说,『等他进了屋子,耶稣先向他说,西门,你怎么看?地上的君王向谁征收关税或丁税?向自己的儿子,还是向外人?彼得一说,向外人,耶稣就对他说,既然如此,儿子就可以免了。』收丁税的人来找彼得,因为他很突出,就像我们脸上的『鼻子。』快的人,大胆的人,就是召会生活里的『鼻子。』每当召会经历试验,『鼻子』就是受伤的部位,因为鼻子先碰到东西。因著彼得太突出,就陷入了麻烦。彼得告诉收税的人主耶稣纳殿税之后,就进了屋子。但二十五节说,耶稣『先向他说。』彼得很快,但主是主宰一切的,祂不给他说话的机会。在山顶上,彼得被天上来的声音打断了;在屋子里,他被主制止了。彼得讲话越了分,因此主不等他开口,就盯住他、改正他。
9Verses 25 and 26 say, “And when he came into the house, Jesus anticipated him, saying, What do you think, Simon? From whom do the kings of the earth receive custom or poll tax, from their sons or from strangers? And when he said, From strangers, Jesus said to him, Then the sons are free.” The poll- tax gatherers came to Peter because he was so prominent, like the nose on our face. The quick ones, the bold ones, are the “nose” in the church life. Whenever the church undergoes a test, the “nose” is the part that gets hurt because it is the first to bump into things. Because he stood out so much, Peter got into trouble. After telling the tax gatherers that the Lord Jesus paid the half-shekel, Peter came into the house. But as verse 25 says, Jesus “anticipated him.” Peter was quick, but the Lord was sovereign and did not give him a chance to say anything. On the mountaintop Peter was interrupted by a voice from heaven, and in the house he was stopped by the Lord. Peter had spoken presumptuously. Hence, the Lord stopped him and corrected him before he could speak to Him
10主问彼得,地上的君王是向自己的儿子,还是向外人征收关税或丁税。君王的儿子总是免纳关税或丁税的。半舍客勒是神百姓纳给神殿用的。基督既是神的儿子,就可以免纳。因此,这与彼得对这事的回答相反。
10The Lord asked Peter whether the kings of the earth receive custom or poll tax from their sons or from strangers. The sons of kings are always free from paying custom or poll tax. The half-shekel was paid by God’sp eople for His temple. Since Christ is the Son of God, He was free from paying it. This was contrary to what Peter had just answered
11彼得已经得到关于基督是神儿子的启示,(太十六16~,)也看见了神儿子的异象。(太十七5。)如今在应用时,他被收丁税之人的问题摆到试验中。他在回答时失败了,因他忘了他所得著的启示和所看见的异象。他忘了主是神的儿子,不必纳丁税给他父的殿。
11Peter had received the revelation concerning Christ being the Son of God (16:16-17) and he had seen the vision of the Son of God (17:5). Now, 17 in application, he was put to the test by the poll- tax gatherers’ question. He failed in his answer by forgetting the revelation he had received and the vision he had seen. He forgot that the Lord was the Son of God who did not need to pay the poll tax for His Father’sho use.
12当主问彼得说,地上的君王是向自己的儿子,还是向外人征税时,彼得回答说,『向外人。』在道理和神学上,彼得答对了。当主对他说,『既然如此,儿子就可以免了,』彼得必定目瞪口呆。主似乎说,『彼得,你忘了我是神儿子的启示么?在山顶上你看见我是神的儿子。』殿税不是纳给世上的政府。征收殿税的目的,乃是应付神殿(神在地上的居所)的花费。根据出埃及三十和三十八章,每个以色列人都必须纳殿税顾到主的居所。因为耶稣是神的儿子,祂就不必纳这税。主说儿子可以免了,指明祂是神的儿子,免纳丁税。彼得听见这话之后,不知道该说甚么。他可能同意说,『是的,儿子免税。你既是神的儿子,就可以免税。主阿,很抱歉,我那样回答。我忘了启示与异象。我得著了你是神儿子的启示,也看见了你是神儿子的异象;但试验来了,我就把这一切忘了。主阿,请赦免我。』
12When the Lord asked Peter whether the kings of the earth received tax from their sons or from strangers, Peter answered, “From strangers.” Doctrinally and theologically Peter answered correctly. When the Lord said to him, “Then the sons are free,” Peter must have been stu nn ed. It seems that the Lord was saying, “Peter, have you forgotten the revelation that I am the Son? On the mountaintop you saw Me as the Son.” The half-shekel was not a taxpaid to the secular government. It was collected for the purpose of meeting the expenses of the temple of God, God’sho use on earth. According to Exodus 3 0 and 3 8, every Israelite had to pay a half-shekel to care for the Lord’s house. Because Jesus is the Son of God, there is no need for Him to pay this tax. When the Lord said that the sons are free, He was indicating that He, as the Son of God, was free from paying the poll tax. After hearing this, Peter did not know what to say. He might have just agreed and said, “Yes, the sons are free. Since You are the Son of God, You are free. Lord, I am sorry for answering the way I did. I forgot the revelation and the vision. I received the revelation that You are the Son of God, and I saw the vision of You as the Son of God. But when the test came, I forgot all about it. Lord, please forgive me.”
三 、因著基督这位顶替摩西的活立法者而有的弹性
C. Flexibility by Christ as the Living Law-giver Replacing Moses
13二十七节说,『但为免绊跌他们,你要到海边去钓鱼,拿起先钓上来的鱼,开牠的口,就必找到一块钱,可以拿去给他们,作你我的殿税。』主说服彼得,祂不用纳殿税之后,这位新约的立法者,今日的摩西,就吩咐彼得去替祂纳税。主特意这样作,为要教导彼得,在神新约的经纶里,祂是那独一的一位;摩西、以利亚、彼得或其他任何人,都没有说话和下命令的地位。
13Verse 27 says, “But that we may not stumble them, go to the sea and cast a hook, and take the first fish that comes up, and when you open its mouth you will find a shekel; take that and give it to them for Me and you.” After convincing Peter that He did not need to pay the half-shekel, the Lord, as the New Testament Law-giver, today’s Moses, gave the command to Peter to pay it for Him. The Lord did this purposely to teach Peter that in God’s New Testament economy, He is the unique One; neither Moses, Elijah, Peter, nor anyone else has the position to speak or to give a command
14四、藉著基督这位顶替以利亚的活申言者
14D. Application through a Miracle Prophesied by Christ
所豫言的神迹而有的应用
as the Living Prophet Replacing Elijah
15主封住彼得的口以后,这位新约的申言者,今日的以利亚,就告诉彼得去钓鱼,好找到一块钱。这豫言果然应验了。不过彼得必须去钓鱼,并且等候一条口含一块钱的鱼出现;毫无疑问,这使他受到难为。当主改正并教导彼得时,仍然顾念他的需要。主对付我们的方式总是这样。
15After shutting Peter’s mouth, the Lord, as the New Testament prophet, today’s Elijah, told him to go fishing to obtain a shekel in order to pay the tax. This prophecy was fulfilled. No doubt Peter was troubled about having to go fishing and perhaps having to wait a long time for a fish to appear with a shekel in its mouth. While the Lord was correcting and teaching Peter, He took care of his need. This is always the Lord’sway in dealing with us
16当彼得回答『纳』时,主却说『不;』但彼得被说服,主不必纳税时,主就告诉他说,祂要纳税。也许彼得就要去追收丁税的人,告诉他们主不必纳税。主嘱咐彼得去钓口含一块钱的鱼,用以纳税时,彼得可能一直在考虑这事。为免绊跌人,就必须纳税。我们不能征服主耶稣。凡祂所说的总是对的,凡我们向祂所题议的总是错的。基督是今日的摩西,祂制定律法。当祂说是,答案就是是;当祂说不,答案就是不。我们所说的算不得甚么,祂所说的才算数。山顶上的异象,意思是我们该听主耶稣,不该听其他任何人,包括我们自己在内。那说是或说不的乃是基督,不是摩西。同样的事,主可以对别人说是,对你说不。祂若这样作,不要与祂争辩。
16When Peter answered yes, the Lord said no. But when Peter was convinced that the Lord did not need to pay the tax, the Lord told him that He would pay it. Perhaps Peter was about to go after the poll-tax gatherers and tell them that the Lord did not need to pay the tax. Peter might have been considering this when the Lord charged him to catch a fish with a shekel in its mouth and to use that shekel to pay the tax. The tax had to bepaid in order not to stumble others. We cannot subdue the Lord Jesus. Whatever He says is always right, and whatever we propose to Him is always wrong. Christ is today’s Moses; He makes the laws. When He says yes, the answer is yes; and when He says no, it is no. What we say means nothing. It is what He says that counts. The meaning of the vision on the mountaintop is that we should hear the Lord Jesus and not anyone else, including ourselves. Christ, not Moses, is the One to say yes or no. Regarding the same matter, the Lord may say yes to someone else and no to you. If he does this, do not argue with Him
17彼得为了找到一块钱,必须去钓鱼时,他学了一个功课。你不认为彼得因著必须去钓鱼而感到困扰么?他的确是这样。尽管主耶稣是仁慈怜悯的,压伤的芦苇祂不折断,将残的火把祂不吹灭,但祂有时很严厉的对付我们。当主同彼得指明祂要纳殿税时,祂并没有从口袋中掏出一块钱给彼得。祂若那样作,就对彼得太宽容了。主已经豫备了一块钱,但彼得必须为此去钓鱼。我不知道彼得感觉如何。他想哭还是想笑?我相信彼得钓鱼时很不快乐,也很困扰。如果我是彼得,我可能对主说,『主,既然你能从鱼口中豫备一块钱,为甚么你不从口袋中掏出一块钱给我?为甚么你这么麻烦?现在我必须到海边去钓鱼,也许钓鱼时风暴会来临。主,你若要行神迹,何不现在就行呢?』然而,彼得学了许多;这次他一句话也不说,就去作主所告诉他的事。
17When Peter had to go fishing in order to find a half- shekel, he learned a lesson. Don’ty ou think that Peter was troubled by having to go fishing? Certainly he was. Although the Lord Jesus is kind and merciful, One who will not break a bruised reed or quench smoking flax, He sometimes deals with us in a hard way. When the Lord indicated to Peter that He would pay the temple tax, He did not reach into His pocket, take out a shekel, and give it to Peter. If He had done that, He would have been too easy on Peter. A shekel had been prepared by the Lord, but Peter had to fish for it. I wonder how Peter felt. Did he feel like laughing or weeping? I believe that as Peter was fishing, he was unhappy and very troubled. If I had been Peter, I might have said to the Lord, “Lord, since You can provide a shekel out of the mouth of a fish, why don’tY ou just reach into Your pocket and give me one? Why are You so troublesome? Now I must go down to the sea and fish. Maybe a storm will come while I am fishing. Lord, if You intend to perform a miracle, why not do it now?” Peter, however, had learned a great deal; and this time, instead of saying a word, he did what the Lord had told him
18我不相信鱼立刻就来了。我相信主运用祂主宰的权柄使鱼远离了一段时间。因此,彼得在等候,而没有任何鱼出现的迹象。他在等候时,也许自责说,『我为甚么回答得那么快?我不该面对那些收税的人。雅各和约翰没有陷入麻烦;但因著我这么大胆,这么快,就使自己陷入了麻烦。』最后,口含一块钱的鱼来了。这就足以顾到主和彼得了。
18I do not believe that the fish came immediately. Rather, I believe that the Lord exercised His sovereignty to keep the fish away for a period of time. Thus, Peter was waiting without any sign of a fish. As he was waiting, he might have rebuked himself and said, “Why did I answer so quickly? I shouldn’th ave faced those tax gatherers. James and John didn’t get into trouble. But because I am so bold and so quick, I got myself into trouble.” Eventually, the fish came with a shekel in its mouth. This was sufficient to take care of both the Lord and Peter.
19这里的记载很简单,但故事的含意很丰富。牠含示基督乃是申言者,因为祂告诉彼得去钓鱼,并且先钓上来的鱼口中会有一块钱。那不是豫言么?主的豫言很实际,并且正如祂所说的应验了。因此,这里彼得的经历证明主是真以利亚,并且我们该听祂。这故事也含示主是今日的摩西。说是或说不,这不在于我们,乃完全在于祂。我们只需要照祂所说的去作。此外,祂没有告诉我们去作的,我们就不该作。
19The record here is very simple, but the story is rich in its implications. It implies that Christ is the Prophet, for He told Peter to go fishing and that the first fish would have a shekel in its mouth. Was that not a prophecy? The Lord’s prophecy was practical, and it was fulfilled exactly as He had spoken. Thus, Peter’s experience here was a proof that the Lord is the real Elijah and that we should hear Him. This story also implies that the Lord is today’s Moses. It is not up to us to say yes or no; it is altogether up to Him. We simply need to do whatever He says. Moreover, we should not do what He doesn’tt el lust o do
20彼得藉著这件事受到试验,使他晓得如何应用关于基督的启示与异象。藉著这经历,他知道了『听祂』是甚么意思。他领悟他不必听摩西或以利亚,只要听祂。今天对我们而言,基督就是我们的摩西和以利亚。祂是我们现时、活的立法者,也是我们的申言者。凡祂所说的就是律法,就是生命的律法。此外,祂所说的就是今日的豫言,应付我们当前、实际的光景。这不仅仅是个故事;这对彼得和我们都是一个功课。
20Through this incident, Peter was tested that he might know how to apply the revelation and the vision concerning Christ. Through this experience, he came to learn what it means to “hear Him.” He realized that he did not need to hear Moses or Elijah, but to hear Him. For us today, Christ is our Moses and Elijah. He is our present, living Law-giver and our Prophet. Whatever He says, that is the law, the law of life. Furthermore, what He says is today’s prophecy to meet our present, practical situation. This is not merely a story; it is a lesson for Peter and for us as well