16755 英翻中 (馬太11- 12章) The conflict between Kingship 王的冲突 20/09/2026

16755 英翻中 (馬太11- 12章)           The conflict between Kingship          王的冲突           25/09/2026

親愛的阿巴父, 謝謝祢醫治孩子的咳嗽及手痛.  還有些老人的病痛祢也醫療.  求祢賜給孩子足夠的能力把 "認識上帝的馬太福音"的中文聖經能翻成中文, 供廣大的認識中文的祢的兒女讀後認識祢.  主阿, 謝謝祢已賜我95個歲月, 孩子深信祢肯讓滿足祢的心願.  奉主耶穌的聖名禱告.  阿們.

Dear Father Abba， thank you for healing my cough and hand pain. You also heal the ailments of some of the elderly. Please grant me the ability to translate the Gospel of Matthew into Chinese so that Your children who understand Chinese can read and know it. Lord, thank you for giving me 95 years; I firmly believe in Your will,  I can finish it . In the holy name of Jesus Christ, I pray.  Amen.

Lesson    9 (     Chapter  11 - 12)                                       The conflict between Kingship            Gospe Matthew    11 -12章                 第九篇  (       11 - 12章)                            王的冲突                                             马太福音11-12 章

                  All the evidence has been presented. John the Baptist introduced the King to the nation of Israel. Jesus had revealed His humanity, principles, and power to them. Now it was time for the nation's leaders to make a decision. Instead of accepting the King, they began to oppose Him. These two chapters present four examples of such opposition.

所有证据都已呈现。施洗约翰将王介绍给以色列国。耶稣已经将祂的人性，原则和大能启示给他们。现在该是由国家领导人来做出决定的时候。他们不但不接受王，反而开始敌对祂。该两章提出四类敌对祂的实例。

          1.    The Prophets Who Rebeled Against Him (11:1-30)

1.    背叛祂的先知（11：1-30）

                Explanation (verses 1-15). Because John the Baptist boldly condemned Herod Antipas and Herodias's adultery, Herod imprisoned him in the fortress of Machaerus (Luke 3:19-20). It seemed the Jewish leaders would oppose Herod and try to persuade John, but they did nothing. Their attitude towards John reflected their feelings towards Jesus, for John had spoken of Jesus and respected Him.

解释（1-15节）。因为施洗约翰勇敢地谴责希律安提帕和希罗底的通奸,  希律把他放在马捷斯(Machaerus)要塞的监狱中（路 3：19-20）。看起来犹太领导人似乎会反对希律, 并试图营求约翰，但他们什幺也没做。他们对约翰的态度反映了他们对耶稣的感情，因为约翰曾指着耶稣并尊敬祂。

                 It was not difficult to sympathize with John the Baptist when he suffered in prison. He had been a man who cried out in the desert, but now he was imprisoned indoors. He had been a preacher divinely appointed by God, but now he was silent. He was tried, but the verdict came slowly (Matthew 3:7-12). John the Baptist only received partial reports about Jesus' ministry and could not see the whole picture.

当施洗约翰在狱中受苦时，同情他并不是难事。因他曾是活跃在沙漠呼喊的人，但现在却被囚禁在室内。他曾是承受上帝神圣任命的传道人，但现在他却沉默了。他曾被审判，但判决下来得很缓慢（ 太 3：7-12）。施洗约翰只得到部分有关于耶稣事工的报告，看不出祂的全体事工。

       Our Lord's reply to John revealed both tact and tendlerness. He reminded John of the prophecies in the Old Testament concerning the Messianic ministry (Isaiah 29:18-19; 35:4-6). John's disciples had already told him about the ministry Jesus was doing (Luke 7:18), but Jesus asked them to "tell John again." This brought John into the spiritual realm and the power of Elijah (Luke 1:17), even Elijah had his days of despair! Jesus assured John that he was fulfilling the Father's will.

我们的主用机智和温柔来回答约翰的怀疑。祂提醒约翰在旧约提到弥赛亚事工的预言（赛 29：18-19; 35：4-6）。约翰的门徒已经告诉了他, 有关耶稣所做的事工（路 7:18），但耶稣却要求他们  “再次告诉约翰。”  使约翰进入属灵和以利亚的能力（路 1:17），甚至以利亚也有他沮丧的日子！耶稣向约翰保证他是在履行天父的旨意。

                 After answering John, Jesus praised him. John was not a "popular preacher" pandering to the masses, nor was he like a reed in the wind, swaying uncertainly. He was a man of faith and courage, the greatest prophet. John was fortunate to have been allowed to proclaim the Messianic truth, receiving such high honor. His ministry was the pinnacle of the Law and the Prophets.

回答完約翰耶穌稱讚了他。約翰並非迎合大眾的   “流行傳道者”，也並非像空中的蘆葦那麼樣搖擺不定。約翰却是一位充滿信心各勇氣的人, 也是最偉大的一位先知。約翰何等有幸, 能夠宜揚彌賽亞的真理，並獲得如此崇高的榮耀。他的事工是律法和先知書的巔峰。

                   What did the phrase "Elijah is coming" mean to John the Baptist (Matthew 11:14)? He came into the world with the spirit and power of Elijah (Luke 1:17), and even his clothing and ministry were like Elijah's (2 Kings 1:7-8; Matthew 3:4). John came into the world like Elijah to judge the rebellious nation of Israel. John's ministry included prophecy (Isaiah 40:3) and fulfilling it. But Malachi 4:5 prophesies the coming of Elijah “before the great and terrible day of the Lord.” This “day of the Lord” will bring calamity to the whole world (see Matthew 24:15). But judgment will not come after John the Baptist. Why?

 “是以利亚来了”  这称呼对施洗约翰有什幺意义（太11:14）？ 他是以利亚的灵命和能力来到世上（路1:17）甚至他的穿着和事工也像以利亚（王下  1：7-8;  太  3：4）。约翰对背叛的以色列国像以利亚来世上作审判。约翰的事工包括预言（赛 40：3）和实现它。但玛拉基书4章5节预言将要来到的以利亚,  “在伟大而可怕主的日子前的到来.  这  “是主的日子”  将在全世界发生灾难（见 太 24:15）。但是审判不会在施洗约翰之后到来。 为什幺？

              John's ministry was to prepare the way of Jesus for the whole nation of Israel and to present Jesus to that nation (Luke 1:15-17; John 1:29-34). If people accepted John’s testimony and embraced their Messiah, John might have fulfilled the prophecy of Jesus'    coming in reality. In fact, it is shown in the spiritual life of those who believe in Christ. Jesus clearly points this out in Matthew 17:10-13. Bible students believe Malachi 4:5 will be fulfilled when Elijah becomes one of the “two witnesses” mentioned in Revelation 11.

约翰的事工是给以色列全国预备耶稣的道路, 并将耶稣呈现给这国家（路 1：15-17; 约 1：29-34）。如果人们接受约翰的见证和接纳他们的弥赛亚，约翰可能会完成在事实上显示耶稣来到的预言。实际上, 它却在信基督的人的属灵生活中显示出来.  耶稣在马太福音17章10至13节中明确指出了这一点。在启示录11章中提到,  当以利亚成为  “两个见证人”  之一个时,  圣经学生相信玛拉基书4章5节将会实现。

      The common people held John the Baptist in high regard (Matthew 21:26), and many among them had repented and accepted his baptism. But the leaders refused to honor John, demonstrating their unbelief and hardened hearts. Instead of childlike humility and modesty, the leaders became childlike and stubborn, like noisy children, because they could not grasp their own thoughts. The parable in Matthew 11:16-19 reveals the spiritual condition of the leaders, and unfortunately, it also reveals the mind of unbelievers today.

普通群众极为重视施洗约翰（太21:26），在他们中有许多人已经悔改, 接受了他的洗礼。但领导人却拒绝尊敬约翰，这证明了他们的不信和硬的心。不像孩子般的幼稚和谦卑他们自己，领导人变成小孩般的幼稚和固执，就像小孩子吵闹,  因为他们不能拥有他们的想法。马太福音11章16至19节中的比喻, 揭示领导者的属灵状况，不幸的是今天也揭示了不信者的心意。

                  Condemnation (verses 16-24). It is unusual to find “Woe to you” in Jesus’ words! It carries the meaning of “judgment,” but it also includes mercy and sorrow. How could these cities be so wretched? They should have had the opportunity to see and hear the Christ of God and be saved! The Gentile cities of Tyre and Sidon, and the godless cities of Sodom and Gomorrah, would have repented if they had seen the miracles performed by Jesus and His disciples. Capernaum, the city “exalted to heaven,” was honored to have the Messiah live there. However, this greater honor brought with it greater responsibility and judgment. Five out of ten miracles recorded in Matthew 8-9 were performed in Capernaum.

谴责（16-24节）。在耶稣的话语上,   很不寻常的能找到  “有祸了”！它有 “审判” 的意思，但却也包括怜悯和悲伤。这些城市怎幺会这样的悲惨,  他们应该有机会看到并听到上帝的基督，并且得救！推罗和西顿的外邦人城市,  和无神的所多玛城和蛾摩拉城,   如果他们看到耶稣和祂的门徒所行的神迹，都会悔改。迦百农是 “高举到天堂”  的城市, 很荣幸让弥赛亚在那里活着。然而，更大的荣幸带来给她更多的责任和更大的审判。在马太福音8至9章记录的神迹, 十个中有五个是在迦百农施行的。

                  The Invitation (verses 25-30). Why did the religious leaders rebel against John and Jesus? Because they (the leaders) were proud, both intellectually and spiritually, unlike the humble and honest children. There is a great difference between the spoiled child in the parable of Matthew 11:16-19 and the child who obeys because of praise. The Father reveals Himself to the Son, and He reveals Himself and the Father to those who are willing to come to the Son in faith. These verses demonstrate the Father's sovereignty and the responsibility of sinners. The three commands—Come, take the yoke, learn—summarize the meaning of the invitation.

邀请（25-30节）。为什幺宗教领袖会反抗约翰和耶稣？因为他们（领导者）在思想上和属灵上都很自傲, 并不像小孩那么谦卑和诚实。在马太福音11章16-19节比喻的被宠坏的孩子和得赞美而顺从的孩子之间有很大的差异。天父将自己显示给圣子,  祂向那些愿意以信心来到圣子的人显示祂自己和天父。这些经文表明天父的主权和罪人应负的责任.  三条命令, 来吧, 负轭,  学习, 总结了邀请的意义。

           “Come,” the Pharisees said. “Do!” and tried to get people to follow Moses and tradition. But true salvation can only be found in one person: Jesus Christ. Coming to Jesus means trusting in Him. For those who are weary, this invitation is to lay down their burdens. This is precisely the burden people feel under the shackles of Pharisee legalism (Matthew 23:4; Acts 15:10).

 “来吧。”  法利赛人都说  “做！”  并试图让人们遵循摩西和传统。但真正的救恩只能在一个人身上找到，就是耶稣基督。来到耶稣跟前意味着信靠祂。对那些精疲力尽的人,这邀请是叫他们放下重担。这正是人们的感受在法利赛的律法主义的枷锁下的重担（太23：4;  徒15:10）。

      “Bearing the yoke.” This implies a deeper experience. When we come to Christ in faith, He gives us rest. When we take on His yoke and learn, we find rest, a deeper rest of commitment and obedience. First, there is “peace with God” (Romans 5:1); second, there is “the peace of God” (Philippians 4:6-8). In those times, taking on “chains” meant becoming a disciple of Jesus. When committed to Christ, we are “chains” to Him. Lightness means “perfectly appropriate”; Jesus simply tailored the chains for our lives and needs. The burden of obeying His will is light, not heavy (1 John 5:3).

 “负轭。” 这含着更深刻的体验。什幺时候我们凭着信心来到基督面前，祂就给我们安息。什幺时候我们负上祂的轭和学习，我们就找到休息，更深的委身和顺服的安息。首先是  “与上帝有和平“（罗 5：1）;  其次是  “上帝的平安”（腓 4：6-8）。在那时代,  负起  “枷锁”  意味着成为耶稣的门徒。当委身于基督时，我们对祂就是  “枷锁”。轻松意味着 “非常适当”; 耶稣只是为我们的生活和需求量身定做的枷锁。顺从祂的旨意的重担是轻省的,  不是沉重的（约壹5：3）。

            “Learning.” The first two commands, “Come,” and the yoke, represent crisis; but when we come to Christ and commit ourselves to Him, this step is a process. As we learn more about Him, we find a deeper peace because we trust Him more. The life of those who live around Christ is simplified and unified. This invitation is for "all"—not just for the Israelites (Matthew 10:5-60).

 “学习。”  前两个命令,  来吧,  负轭是代表危机;  但当我们来到基督面前委身于祂时，这一步却是过程。当我们更多地了解祂时，我们会发现更深层的和平，因为我们更信任祂。围绕基督的人的生活是简化和统一的。这个邀请是为  “全部” - 不仅仅是为以色列人（太10：5-60).

      2.  Rebellion against Jesus' principles (12:1-21)

2.  对耶稣原则的叛乱（12：1-21）

                  Jesus deliberately violated the Sabbath tradition on several occasions. He had taught them that outward obedience to the law alone could never bring salvation or sanctification; true righteousness must come from within. The Hebrew word "sabat" means "rest or respite," which explains why Matthew raises the Sabbath conflict here. Jesus provides rest for all who come to Him; there is no Sabbath as a purely religious holiday.

耶稣故意多次违反安息日的传统。祂曾教导他们过, 单凭外表律 法的遵守, 永远无法得救, 或使他们成圣; 真正的公义必须来自于内心。希伯来语  “安息日(sabat)” 意为  “安息或休息, ” 这解释马太为什幺在此处提出安息日的冲突。耶稣为所有到祂面前来的人,  提供安息;  在纯粹宗教的节日里并没有安息节。

                  The law states that it is lawful to go to your neighbor's field and gather buds of grain to eat when you are hungry (Deuteronomy 23:24-25). But doing so on the Sabbath violated the legal tradition of the scribes and Pharisees, because it meant working on the Sabbath. Jesus responds to their accusations by citing three historical example。

律法规定, 当你饥饿的时候, 到邻居的田地折取麦芽充饥是合法的（申23：24-25）。但在安息日去做就违反了文士和法利赛人的律法传统，因为这样做是意味着在安息日作工. 耶稣举历史上三个例证来回复他们对这件事的指控.

      耶稣举大卫王的例（3-4等节）。在圣殿奉献的面包是只给祭司吃，但大卫和他的士兵都吃了。肯定的,  大卫的子孙有权从田地折取天父赐的麦芽充饥！ 若大卫违反律法，不受谴责.  耶稣当然可以打破人为的传统而无罪（见 撒上 21：1比照研读）。

      耶稣以祭司为例（5-6等节）。祭司有时不得不在安息日提供一定数量的献祭（民28：9-10）然而没有受到谴责。事实上，他们的服务是顺从上帝赋予的律法。这表明了人对安息日的传统是错的，因为与上帝自己定的律法有矛盾。

      耶稣以先知为例（第7节）。是从何西阿书6章6节引用出来的，不过耶稣已经从马太福音13章引用过。赐给以色列人安息日的律法,  是表明她与上帝关系的标志（出20：9-11;31：13-17; 尼 9：12-15）。但它也是怜悯人和家畜的动机，给予他们所需要的每周一天的休息。任何与怜悯和对自然生物的关怀相反的宗教律法都值得怀疑。上帝需要怜悯，而不是宗教牺牲。上帝要爱，而不是律法主义。法利赛人不遵守所服从的安息日律法, 他们认为是事奉上帝。当法利赛人指责基督和祂的门徒时，以为他们在捍卫上帝的律法。就像今天的宗教律法家一样！

      请注意，耶稣以先知，祭司，和王为例，因为祂就是先知，祭司和王。 再请注意祂所引用的三条  “伟大”  的陈述:  论到祭司，耶稣是  “比圣殿更伟大”（太12：6）; 论到先知，祂  “比约拿更大”（太12:41）; 论到王，祂  “比所罗门更伟大”(太12:42) 。

       耶稣宣称自己是  “安息日的主”， 因为实际上耶稣肯定祂与上帝是平等的（创2：1-3）,  所以上帝建立了安息日。然后耶稣在安息日医治瘫痪的人的手,  为的是祂要证明祂的说法。令人遗憾的是，宗教领袖利用祂在安息日医病作为借口, 来敌对耶稣。但是主并不害怕他们的威胁。在安息日（或任何日子）做得不好,  就像做恶事。耶稣认为，如果农民能够在安息日照顾他的牛羊，我们为什么不能关心那依上帝形象造的人呢？

       回应这蓄意的挑战,  宗教领袖密谋要杀死祂。当耶稣医治瘫痪者时，又 当耶稣和马太的朋友吃饭时没有分离,（太 9：11-13）他们指责耶稣亵渎的罪（太9：1- 8）。但医治行为更糟糕。 耶稣故意违反了上帝的律法！祂在安息日通过麦田时, 祂的门徒折取麦芽充饥和在安息日医治人,  是表示在安息日工作。

       我们的主对敌对者的回应是采取回避。祂并没有公开地与敌人作战，但是实现了, 在以赛亚书42章1-4节的预言。压伤的芦苇祂不折断， 将残的灯火祂不吹灭， 祂的敌人是压伤的芦苇和将残的灯火。请注意这里双重的提到外邦人，马太的另一暗示是以色列国会拒绝她的王，国度将会转移到外邦人。

      在这时主的回避如祂在马太福音14至20章中描述的  “退休” 是期待。在那段时间，耶稣避免与祂的敌人直接冲突，祂可能是按照  “属天的时间表”,   并按照计划走上十字架。并且,  在那段期间，耶稣还要教导祂的门徒,  为祂走上钉十字架将发生的事作准备。

待績(16756)

16754 英翻中(马太福音第八篇作忠心仆人) The King's Ambassadors 王的大使 9/13/2026

16754 英翻中(马太福音第八篇作忠心仆人)      The King's Ambassadors      王的大使              9/13/2026

        親愛的主內訪友,  您知道編輯者為什麼在對觀三福音(馬可福音, 馬太福音, 路加福音), 中先選馬太福音來與各位交通, 因為這三福音有很多相同的福音傳講的地方.  編輯者在2000年左右, 得了心血管阻塞住的急診, 謝謝當時還留在達拉斯, 有好的心臟科醫師 Doc. Poliner, 他盡全力, 用最好的德國產材料製成的通心臟的血管的金屬細絲線, 住一夜醫院就回家, 至今快27年, 沒有發生其他症狀.  感謝上帝的憐憫.  我們信耶穌上帝的信徒, 能不向您見証祂的真實, 奇妙. 

       退休後來到塩湖城, 與女兒同居, 在塩湖城中國教會敬拜上帝.  受該教會執事邀請參與事奉.  先是與會友分享羅馬書.  繼之分享馬可福音.  因為從馬利蘭中國聖經教會探親, 小兒雷應遠在該會任長老多年.  蒙上帝的大愛, 在休息室看到這單張, 為英國牛津及劍橋兩名大學教授魯益思所寫:

               我為何無法認識上帝？4 月 26, 2015 | 信仰分享 | 0 

魯益師（C.S. Lewis, 1889—1964）是英國著名的文學家，牛津及劍橋大學教授。他的著作膾炙人口，以他的生平及作品為題材的書籍和電影，已多過他自己的著作，較著名的有《納尼亞童話集》、《返璞歸真》、《四種愛》等。

他說：有一種心態是世上所有的人都不能避免的，但當你看到別人身上有這種毛病時，任何人都會油然感到憎惡：除了真正的基督徒之外，幾乎沒有人曾經想像過自己犯有這種罪。

人性中最根本的罪，最至極的惡是驕傲。憤怒、貪心、酗酒，所有這些罪行與驕傲相比，立即顯得微不足道⋯⋯魔鬼之所以變成魔鬼，是因為驕傲的緣故。驕傲導致其它的罪惡，它是一種與上帝完全對立的心靈狀態。

一個人如果生性驕傲，那麼，只要世界上有人比他能力強，比他富有或聰明，那人就是他的對手和敵人。

一個人只要具有驕傲的心態，就無法認識上帝，因為驕傲的人永遠瞧不起各種人和事，只要他瞧不起人和事，他就無法看見任何比他高超的事物⋯⋯
有一位不知名的詩人寫道：

弟兄啊，
你既知道渴慕“永生”，
那就是“不朽”的最好憑證；
魚兒被創造之前，
神先為它造好了藏身的海洋；
鳥兒還沒有長出翅膀，
神為它開闢了遼闊的天空；
祂既愛你超過一切，
特地賜給你那永生的信念，
豈不為你預備好天上的永久家鄉？

Brother, the fact that you know enough to desire eternal life,
Is itself the best proof that immortality is a fact.
Before fish were created, God had already prepared an ocean for them to live in；
Before birds had learned to spread their wings,
God had created for them the sky of open air.
Now, since God loves you above all things, And since He has given you this faith in eternal life,
Why should He not have already prepared for you An eternal home in the heaven？

資料來源：海外校園福音單張 http://blog.oc.org/%E5%96%AE%E5%BC%B5-2/%E4%BF%A1%E4%BB%B0%E7%AF%87/

[註] :  編輯者在台灣大學土木工程水利組徐世大教授助教任內, 教水文學. 因孩子誠信耶穌基督的大愛, 祂保護能沒有在台大求學期內死亡 (上帝愛我, 祂救我危於死亡) ,  祂肯定能藉愛我的老師趙國華教授聘我為他的研究助理, 參與 "生石灰改良台北地層基礎的研究".  深感上帝真實的存在, 祂必不致孩子死亡, 因我深深知道祂是存在我的心中的實存, (Reality).  

再者今天9/19/2026真正饒怒了三年前, 用重話對我說很不客氣的話的孫子, 我今天真正順服上帝的旨意, 做到饒恕, 我就像出了監獄的犯人, 一身很舒適!

[Note]: The editor taught hydrology under Professor Hsu Shih-ta of the Department of Civil Engineering and Hydraulic Engineering at National Taiwan University. Instructed by Professor Hsu, as there was no suitable hydrology textbook available among the various departments of civil engineering and hydraulic engineering at Taiwanese's universities, the editor was tasked with writing the textbook while teaching. Because of my child's unwavering faith in the great love of Jesus Christ, he did not die during his studies at National Taiwan University (God loves me, He saved me from death). Furthermore, through the support of my loving teacher, Professor Chao Kuo-hua, he was hired as a research assistant to participate in the "Research on the Improvement of Taipei's Stratigraphic Foundation with Quicklime." I deeply feel that God truly exists; He is a reality within my heart.

第八篇       The King's Ambassadors      王的大使              9/13/2026

对过去使徒的指示（10：1-A  "Disciple" is a learner, one who follows a teacher and learns his wisdom. Jesus had many disciples; some were merely "hanger on," while others truly repented (John 6:66). From this large group of followers, Jesus chose a small group of twelve, calling them "apostles." This comes from the Greek word "apostello," meaning "a messenger with a mission." The Greeks used this term for a king's representative, an ambassador, possessing the king's authority. An ambassador to illuminate the king's path, preventing him from facing dangers of uncertainty.“门徒”是学徒，跟随老师学会祂的智能的人。耶稣有许多门徒，有些门徒只是 “吊在那里”，有些人才是真正悔改（约 6:66）。从追随的人群中，耶稣选择十二个很小的一群人，称他们为  “使徒”。它来自希腊语的 “apostello”，意思是 “带使命的遣送者。”  被希腊人用着为国王的代表，是大使, 他具有国王的权威。为了国王照亮他前面道路的大使, 使国王不至面临前面不清楚的情况的危险。  (註: 突然腰部疼痛, 只有暫停......)

       A man had to meet certain qualifications to be an apostle of Jesus Christ. He must have seen the resurrection of Christ (1 Corinthians 9:1) and fellowship with Him (Acts 1:21-22). He had be chosen by the Lord (Ephesians 4:11). The apostle laid the foundation of the church before becoming an apostle (Ephesians 2:20)  and passed from the scene.  While  all believers sent forth to represent the King (John 17:18; 20:21), no believer today  can honestly claim to be an apostle, for none of  has seen the risen Christ (1 Peter 1:8).

人必须符合耶稣基督所拣选的资格才行。他一定要见过基督的复活（林前9：1）并且与祂有交通（徒1：21-22）。他必须被主所选择（弗  4:11）。使徒奠定了教会的基础后,    才能成为使徒（弗  2:20）且通儀式。一切信徒都代表王（约17:18;  20:21），在今天的信徒中, 诚实地说, 没有可以声称为使徒的, 因为都没有见过复活的基督（彼前 1：8）。

     

        These apostle were given special  power  and authority from Christ  to perform miracles. These miracles were part of their "official credentials"  (Acts 2:43; 5:12; 2; Colossians 12:12; Hebrews 2:1-4). They healed the sick (note: including all kinds of diseases), cleansed lepers, cast out demons, and even raised the dead. These four types of miracles are on par with the work Jesus performed in Matthew chapters 8 and 9; the apostles represented the King and expanded His work.

基督赐予这些使徒祂特殊的权力及权柄来行神迹。这些神迹是他们对世人 “身份证明”的一部分（徒 2:43; 5:12; 2 ;  西 12:12; 来  2：1-4）。他们医病（注意 : 包括各种疾病），使麻风病人洁净，赶走鬼魔，甚至使死人复活。这四类神迹与耶稣在马太福音8章和第9章中所行出来的事工并驾齐驱，使徒代表王, 并扩展祂的事工。

       使徒们从这城到那城的传道, 他们靠着当地人的热情款待。在那时代里，若拒绝招待亥文客人是违反礼仪。然而，大使们只留在那些信靠基督并接受祂的平安和宽恕信息的“值得”的家里。使徒们不妥协。如果那城镇拒绝他们的话，他们并以离开来警告那城镇的人。甩掉脚上的尘埃是一种审判的行为（徒13:51）.

          

                Christ's appointment of these twelve apostles was unlike what we do for them today. Jesus sent them only to the Israelites. "First the Jews"—this was a historical tradition. "The Jews were saved first" (John 4:22). These twelve ambassadors announced the King's arrival, just as John the Baptist did (Matthew 3:2) and Jesus Himself did (Matthew 4:17). Unfortunately, the nation of Israel rejected Christ and His ambassadors, and therefore, the King took the kingdom from Israel, from them (Matthew 21:43).                                                                   

基督对这十二使徒的任命, 不像今天对我们所做的。耶稣只把他们送到以色列人那里。 “最先是犹太人” 这是历史性的传统  “先拯救的是犹太人”（约  4:22）。这十二位大使宣布了王的到来, 正如施洗约翰所做的（太  3：2）和耶稣祂自己所行的（太4:17）。不幸的是，以色列国拒绝了基督和祂的使者，因此, 王从以色列国, 他们身上拿走了这国度（太  21:43）.                             

         The apostles preached from town to town, relying on the hospitality of the locals. In those days, refusing to host a guest from Hadrian was a breach of etiquette. However, the ambassadors only stayed in the homes of those "worthy" who trusted in Christ and accepted His message of peace and forgiveness. The apostles did not compromise. If a town rejected them, they warned its inhabitants by leaving. Shaking off the dust from one's feet was an act of judgment (Acts 13:51).                                

使徒们从这城到那城的传道, 他们靠着当地人的热情款待。在那时代里，若拒绝招待亥文客人是违反礼仪。然而，大使们只留在那些信靠基督并接受祂的平安和宽恕信息的“值得”的家里。使徒们不妥协。如果那城镇拒绝他们的话，他们并以离开来警告那城镇的人。甩掉脚上的尘埃是一种审判的行为（徒13:51）.

       We do not know how long this "evangelistic movement" will last. Jesus himself went out to preach (see Matthew 11:1), and later the apostles returned and reported to Him what had happened (Luke 9:10). Mark 6:7 records that Jesus had sent these people out in pairs, which is why their names are written in pairs in Matthew 10:2-4. Revelation 21:14 records that the names of these apostles will be written on the foundation of the wall in heaven. Of course, Judas's name will be replaced by Matthias (Acts 1:26）。

我 们不知道这  “传福音运动” 会持续有多久。耶稣自己出去传道（见   太11：1），后来使徒们回来了, 向祂报道所发生的事（路   9:10）。马可福音6章7节记载，耶稣已经把这些人成对的差遣出去, 这就是马太福音中10章2至4节为什幺把他们成对写出他们的名字。启示录21章14节记载这些使徒的名字将书写在天上墙壁的基础上。当然，犹大的名字将被替换为马提亚斯（使1:26）。

     

        We may learn spiritual principles from this passage, but we should not apply them in our lives. The Lord has given us a mission for “the whole world” (Matthew 28:19-20), not just the nation of Israel. We are preaching the gospel of God’s grace (Acts 20:24). It is the message of “Christ died for our sins,” not “the kingdom of heaven is before us.” The King has come; He has been wounded, died, and risen from the dead. Now the King offers salvation to all who are willing to believe in Him.

我们或许可从本段中学习属灵原则，但我们不应该在我们的生活中把它们放进来应用。主交代我们的使命是  “整个的世界“（太   28：19-20），而不仅仅是以色列一个国家。我们传讲的是上帝恩典的福音（徒  20:24）。是  “基督为我们的罪而死” 的信息，并不是  “天国就在眼前。”  王已经来到;  祂已经受伤，死亡，并从死里复活。现在王向所有愿意相信祂的人提供救恩。

        Instructions to the Future Disciples (10:16-23)

对将来门徒的指示（10：16-23）

        The “atmosphere” in this verse is somewhat different from that described in the previous passage. Here, the Lord speaks of persecution, but we do not record the painful persecution the twelve suffered during their journey. Jesus also speaks of their ministry to the Gentiles (Matthew 10:18). The Holy Spirit was not given, yet Jesus spoke of the Holy Spirit to them (Matthew 10:20). While Matthew 10:22 seems to indicate persecution throughout the world, the apostles only served in their own country. Finally, Matthew 10:23 speaks of the Lord's second coming, which will certainly push these events into the future. It's not easy to avoid these revelations and conclusions that apply to witnessing at some point in the future.

本节的 “气氛” 与上段中所述有些不同。在这里，主谈到迫害，但我们没有记录十二人在他们的旅行中遭受的痛苦迫害。耶稣也谈到他们对外邦人的事工（太   10:18）。圣灵没有赐下，但耶稣却对他们谈到圣灵（ 太   10:20）。在马太福音10章22节似乎表明了世界各地的迫害，然而, 使徒们只在他们自己的国土上服事。最后，马太福音10章23节讲述了主的再来，肯定会将这些事件推向未来。很不容易从这些启示, 适用于将来某时间去作见证的结论中避开。 

      But when? To some extent, some of these events occurred during the period of the Book of Acts; but Jesus Christ had not yet returned at that time. The ministry in the Book of Acts was not limited to “the cities of the nation of Israel” (Matthew 10:23). It seems that the period described in this verse bears a very close resemblance to the period of tribulation described by Jesus in His “Sermon on the Mount of Olives” (Matthew 24-25). In fact, the sermon stating that “whoever endures to the end will be saved” (Matthew 10:13) is absolutely part of our Lord’s prophecy (Matthew 24:13; Mark 13:13). It does not refer to salvation by oneself, but to those who remain faithful despite enduring considerable persecution.

但是, 在什么时候？某种程度上，其中一些事件发生, 会在使徒行传时段中;  但耶稣基督在那时还没有再来。使徒行传中的事工不仅仅限于  “以色列国的各城市”（太 10:23）.  看来本节所描述的时期, 与耶稣所描述的灾难时期非常密切的相似, 祂的  “橄榄山讲章”（太 24-25章）。事实上，讲道说明  “忍受到底的，必然得救“（太 10:13）绝对是我们的主预言的一部分（太 24:13; 可 13:13）。它并不是指人靠自己得救，而是指经历相当持久的迫害却仍信实的人。

               So, if these statements apply to the future period of tribulation, we can easily understand why Jesus said that so much hatred and persecution would occur. The period of tribulation would be a time of hostility. God’s servants would be like sheep among wolves. They need to be “firm in thought, but gentle in heart.” This will come from organized religion (Matthew 10:17), governments (Matthew 10:18), and even from within the family (Matthew 10:21).

那幺，如果这些说明, 适用于未来在灾难期，我们可以很容易地理解为什幺耶稣会说, 有这么多的仇恨和迫害发生。苦难期将是敌对的时期。上帝的仆人就像狼群中的绵羊。他们需要  “在思想上要坚定，但心地要温柔。”  将来自有组织的宗教 (太 10:17), 政府(太 10:18), 及甚至出于家庭(太 10:21)的敌对.

                  The fact that believers scattered throughout the world today have experienced persecution shows that this hostility will be global. “Religion” has always persecuted true believers. Even the Apostle Paul, when he was Saul of Tarsus, before his conversion, persecuted the church. Church history reveals that “organized religions” without the Gospel have been hostile to those who dared to boldly witness for Christ.

今天散布于世界各地的信徒都有经过迫害的经验，这表明敌对将是全世界的。“宗教”一直在迫害真正的信徒。甚至使徒保罗, 当他还是大数的扫罗,  未转变为保罗的时候, 他也迫害教会。教会历史曾揭示没有福音的  “有组织的宗教”  , 曾对敢于大胆为基督作见证的人为敌。     

 

                  Matthew 10:18 speaks of governments also participating in this persecution. The prophetic Bible says that in the last days, governments and religions will work together to control the world. Revelation 13 describes the ruler of the world during the tribulations (the Antichrist) who will force people to worship him and his image. He will control the world’s religions, economy, and governments; and use these three to persecute those who uphold the truth of the Christian faith.

马太福音10章18节说到, 政府也会参与该迫害计划。预言的圣经说，在末后的日子里，政府和宗教将共同努力控制世界。启示录13章描述在灾难期间世界的统治者（敌基督）,  将强迫世人崇拜他和他的形象。他会控制全世界宗教，经济, 和政府; 且利用这三者来迫害那些坚持基督信仰真理的人.

      Family love and mutual trust will also decline as a result. "No natural affection" is one of the signs of the end times (2 Timothy 3:3). Jesus cites Micah 7:6 to demonstrate this (Matthew 10:21). Institutions such as the family, human government, and the church are what God established for the world. In the end times, all three institutions will replace their promotion with hostile truth.

家庭之爱和互信也将因此衰退。“没有天然的感情” 是末日的象征之一（提后3：3）。耶稣引用弥迦书7章6节来证明这一点（太10:21）。家，人的政府, 和教会等机构是上帝为世界所建立的。在末世，所有这三个机构都会以敌对真理来代替对它的推展。

 

      The Great Tribulation will be a time of opposition and opportunity, but also a necessary one. The King's ambassadors must "endure to the end," faithfully and faithfully carrying out their ministry, even at the cost of their lives. Despite being scourged, rejected by their families, persecuted from city to city, and judged before their leaders, God's servants must remain faithful to their Lord. Their testimony will be used by God to win over others. Revelation 7:1-8 records 144,000 Jewish witnesses who will spread God's word throughout the world during the Great Tribulation, and thus many will come to Christ (Comparative Study of Revelation 7:9).

大灾难将成为反对和转机的时代，但也是必经的时代。王的大使们必须 “忍受到底” 忠心信实地执行他们的事工，即使牺牲了生命。尽管受到鞭打，家庭拒绝他们，从一个城到另一个城的迫害，以及在领导者前的审判，上帝仆人必须忠于他们的主。他们的见证将被上帝用来赢得别人。启示录7章1至8节记载 144,000名犹太证人, 在大灾难期间，将在全世界传播上帝的话, 因而, 有很多人会来到基督面前（启7：9比较研读）。

              Undoubtedly, these words in Matthew 10 make witnesses extremely precious and meaningful during this time. We can even learn something from these words today, although their primary interpretation and application are for God's future servants. No matter how difficult our circumstances, we can use adversity as a testament to our resilience. We can trust that God's Spirit will help us remember what the Lord has taught us (John 14:26). Instead of fleeing and seeking easier places to serve, we can "endure to the end," knowing that God will help us through this hardship.

毫无疑问，马太福音10章中的这些话, 使证人在此期间，成为非常珍贵和有意义。今天我们甚至可以从这些词语中学习一点, 虽然他们的主要解释和应用是为了将来上帝的仆人。无论我们在多幺艰难的情况，我们都可以使敌对的情况成为转机来作见证。我们可以相信上帝的灵会帮助我们记住主所教导我们的（约 14:26）。而不是逃离和寻找更容易的地方去事奉，我们可以 “忍耐到底”，知道上帝会帮助我们渡过这苦难。

Teachings for Disciples Today (10:24-42)

While the truths in this passage apply to God's servants in any period of biblical history, they seem to have special significance for the church today. The emphasis is on “Do not be afraid!” (Matthew 10:26, 28, 31). The particular fear discussed regarding Christ in Matthew 10:32-33 is the fear of openly confessing Christ before men. God has no “secret ministry.” Openly confessing faith in Christ is the true evidence of salvation (Romans 10:9-10). Several reasons can show why we can be fearless in openly confessing Christ. Let us look at these reasons as recorded in Matthew chapter 10.

Suffering is to be expected (verses 24-25, etc.). When Jesus Christ ministered on earth, they persecuted Him; why should we expect any different treatment? We are His disciples, and disciples cannot “outshine” their teacher. They say Jesus is allied with Satan (Beelzebub: the devil), so they would say the same to Jesus' followers. Indeed, we should consider it a great honor to be with Jesus and to suffer with Him (Acts 5:41; Philippians 3:10).

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Let things and relatives depart,

and mortal life departs too;

they may kill the body:

But God's truth accompanies

His kingdom is eternal.

The person who fears God alone need never fear any person or group. To fear of God is the fear that cancels the fear.

God cares for His own children (verses 29-31, etc.). Sparrows are worthless in the market. If you compare these verses with Luke 12:6, you'll find that sparrows are so cheap that merchants might even give an extra one! Yet the father cares for the sparrow; He knows when it will fall to the ground, and He waits there. If God cares so wonderfully for sparrows, how could He not care for those who serve Him? Of course He would! In God's eyes, we are more valuable than many sparrows.

God cares for every detail of our lives. He even counts our hairs, not just "counting" the total, but counting each one! God sees the sparrow fall to the ground; God sees when a hair falls from the head of His child. When does God protect His own people, even to the point of counting every hair on their heads (Luke 21:18)?

When God cares for us so meticulously, those who fear God have no reason to fear.

Christ respects those who profess faith in Him (verses 32-33, etc.). To acknowledge Jesus in one's heart is far more than to proclaim it with one's lips. It also means to support that conviction with one's life. Saying “Jesus Christ is Lord” is one thing; committing oneself to Jesus and obeying His will is another. Walking and conversing with Jesus requires being together.

In heaven, Jesus has two special kinds of ministry. As High Priest, He gives us grace to save us from sin. As Advocate, He forgives and rebuilds us when we have indeed sinned (1 John 2:1-2). The grace of Christ's intercessory work for us in heaven does not depend on our faithfulness, for even if we are unfaithful, He is faithful (2 Timothy 2:12-13). However, the benefit of Christ's work in heaven is for those who are faithful to Him. When Christ acknowledges us before the Father, He is ensuring the gifts He will bestow upon us, the gifts He will receive through His death on the cross. When Christ does not acknowledge us before the Father, He cannot share these gifts with us. The fault lies with us, not with Him.

But other things are also involved. One day we will stand before the judgment seat of Jesus, where He will distribute the rewards (2 Corinthians 5:10; Romans 14:10). If we do not acknowledge Him, we will lose the rewards and will not hear the joy of His saying, “Well done.” Certainly, anyone on earth who does not acknowledge Christ will likely be forgiven. Peter denied the Lord three times, and He forgave and restored him.

We cannot escape the conflict (verses 34-39, etc.). Once we have identified with and believed in Jesus Christ, we are on His side in the struggle. We are not waging war; God is waging war against Satan (Genesis 3:15). On the night of our Lord's birth, the angels proclaimed, “Peace is on earth” (Luke 2:14). But Jesus seems to deny this truth. “Jesus did not come to bring peace, but sword” (Matthew 10:34). If Israel had accepted Jesus, He would have given them peace. But people rejected Jesus, and the result was “sword,” not “peace on earth,” but “peace in heaven” (Luke 19:38). Jesus brought peace through His crucifixion and the shedding of His precious blood (Colossians 1:20), so that people could be reconciled with God and live in harmony with one another.

The only way for believers to avoid conflict is to deny Christ and compromise their testimony with Him, and these are sins. Then believers will be at war with God and with themselves. We may even be misunderstood and persecuted by those closest to us, yet we must never allow these to compromise our testimony. We suffer for Jesus and for justice, not because we ourselves cannot bear it. There is a difference between “resisting the cross” (Galatians 5:11) and a Christian who resists.

Every believer must make only one decision: to prioritize the love of Christ above all else and to take up their own cross and follow Christ. The love spoken of in Matthew 10:37 is the same motivation for crucifixion spoken of in Matthew 10:38. "Taking up one's cross" doesn't mean pinning a cross to your suit lapel or putting a cross sticker on your car's tailgate. The meaning of the cross is to ignore its shame and pain, to always acknowledge Christ, and to obey Him. It means denying oneself daily. If the Lord went to the cross for us, at the very least we can do is take up our own cross for Him.      

让事物和亲属离去，

凡人的生活也离去;

他们可能杀死身体：

上帝的真理却相伴

祂的国度是永恒的.

      只敬畏上帝的人, 永远不必害怕任何人或一群人. 敬畏上帝就是以敬畏来消灭恐惧。

      上帝关心祂自己的孩子（29至31等节）。在市场上麻雀是不值钱的。如果将这些经文与路加福音12章6节比较，会发现麻雀是这样的便宜，商人甚至于会多给一只！然而父亲关心麻雀, 祂知道牠什幺时候会掉到地上，祂等在那里。如果上帝如此奇妙的关心麻雀，祂能不关心事奉祂的自己的人吗？祂当然会！在上帝眼中我们比许多麻雀更有价值。

      上帝关心我们生活中的所有细节。甚至我们的头发祂都数过, 而不是“计算”总数，但每根都数！上帝看到麻雀掉在地上，上帝看到头发的从祂的孩子的头上什幺时候掉下。什幺时候上帝保护祂自己的人，甚至祂保护他们到数他们的每根头发（路 21:18）。

当上帝如此无微不至的照顾我们, 敬畏上帝的人, 没有必要恐惧.

      基督尊重那些表白相信祂的人（32至33等节）。心里认耶稣远远超过用嘴唇声称。它也意味着用生命来支持这种认定。口说  “耶稣基督是主，” 是一回事，委身于耶稣, 并顺服祂的旨意是另一回事。与耶稣同行和交谈必须要在一起。  

     在天堂，耶稣有两类特别的事工。作为大祭司，祂赐给我们恩典，使我们免于犯罪。作为保惠师，祂在我们实在犯罪后, 饶恕并重建我们（约壹 2：1-2）。基督为我们在天上的代求事工的恩典不是取决于我们的忠信，因为即使我们不忠，祂也是信实的（提后 2：12-13）。但是，基督在天上的事工的好处是对那些忠于祂的人。当基督在天父面前承认我们，祂正在确保赐予我们, 祂要在上十字架上受死的恩惠。当基督在天父面前不认我们时，祂无法与我们分享这些恩惠。错在我们，不在祂。

       但有些其它的事情也涉及。有一天我们会站在耶稣的审判台前，祂会在哪里分发奖赏（林后 5:10; 罗14:10）。如果我们不认祂，我们将失去奖赏, 且听不到祂说, “做得好,” 的喜乐。 可以肯定的，任何在地上不认基督的人，祂可能会被宽恕他,。彼得否认了主三次，祂原谅并重建他。

      我们无法摆脱冲突（34至39等节）。一旦我们已经与耶稣基督认同并相信祂，我们是站在祂一边作争战。我们没有开战; 上帝向撒旦宣战（创 3:15）。在我们的主出生的夜晚，天使宣告，“在地上有平安”（路 2:14）。但是， 耶稣似乎否认了这真理。 “耶稣来不是带来和平，而是刀剑“（太 10:34）。如果以色列接受了耶稣，祂就会赐给他们和平。但是人拒绝了耶稣，结果是 “刀剑。”  而不是“地上的和平” 但是在  “天上有平安”（路 19:38）。耶稣通过祂的钉十字架和流宝血带来和平（西  1:20）, 因此世人可以与上帝和好, 并且彼此和谐。

      

      We can be a blessing to others (verses 40-42, etc.). Not everyone will reject our testimony. Some will welcome us and receive blessings. After all, we are the king's ambassadors! Our king will see that they are rewarded for what they have done. When people receive us, they welcome the king because we are His representatives. Read 2 Samuel chapter 10; this is an example of what happens when people mistreat the king's ambassadors.

我们可以成为别人的祝福（40至42等节）. 不是每个人都会拒绝我们的见证。有些人将欢迎我们,  并获得祝福。毕竟，我们是国王的大使！我们的国王会看到他们因为他们所做的而得到回报。什幺时候人们接待我们，他们欢迎国王，因为我们是祂的代表。阅读撒下第 10章,  这就是一个例子,  当人们虐待王的使节时,  将会发生什幺事.

         However, blessings are not automatic. It all depends on the host's attitude. If he receives the ambassador, then as a prophet (God's spokesperson), then he will be rewarded; if he receives him only as a righteous person, then there will be a different reward. With the right spirituality, even a cup of cold water will bring its own reward.

然而，祝福不是自动的。这一切取决于主人的态度。如果他接待了大使, 那作为先知的人（上帝的发言人），然后他会得到奖赏;  如果他只接待他作为正直的人，那幺,  将有另一种奖励。带着正确的属灵的灵性,  即使施舍的是一杯冷水，也会带来它自己的奖励。

         Remember, the theme of the last verse is discipleship, not the son-to-father relationship. We become children of God through faith in Christ, and we become disciples because we faithfully follow Him and obey His will. As we walk with Christ, the Son-Father relationship remains unchanged, but discipleship does indeed change as we walk with Christ. Faithful disciples are sorely needed today; they will learn from Christ and live for Him.

请记住，最后一节的主题是门徒训练，而不是子对父关系。我们成为了上帝的孩子是通过对基督的信仰，我们成了门徒是因为忠心地跟随祂并遵守祂的旨意。当我们与基督同行时,  子对父关系是不会改变，但门徒训练确实随着我们与基督同行而会改变。在今天非常需要忠心的门徒，他们将从基督那里学习并为祂而活。

        This brings us to the conclusion of the first major section of Matthew—the revelation of the King. We have seen His humanity (Matthew 1-4), His principles (Matthew 5-7), and His power (Matthew 8-10). How will the nation of Israel respond to this revelation?

这带给我们结束马太福音第一个主要部门的启示 --- 国王的启示。我们已经看到祂的人性（太1-4），祂的原则（太5-7），和祂的大能（太8-10）。 以色列国将怎幺样回应这启示？