16757英翻中(馬太福音13章) King's Secrets 王的秘密 30/09/2026

16757英翻中(馬太福音13章)        King's Secrets                          王的秘密                   30/09/2026

Chapter 10 Matthew 13 The King's Secret (Translator's Note: The mysteries of the Kingdom of Heaven are all presented in parables; please refer to the Bible for further reading.)

第十篇   马太福音13章   王的秘密   (编译者注: 天国的奥秘都是用比喻, 请对照圣经读)                  

        This chapter records the ministry of Jesus Christ in a time of crisis. Jesus knew that the rising opposition from religious leaders would lead to His crucifixion. Jesus had to explain this fact to His disciples. But their logical question was, "What will happen in the kingdom we have preached?" This question will be answered in the series of parables presented in this chapter. Therefore, Jesus first explains the matter of the kingdom, and then explains the facts about the cross.

 本章记录了在危机时刻耶稣基督的事工。耶稣知道宗教领袖的反对声浪的升高,  将导致祂走上钉十字架。耶稣不得不向祂的门徒解释这事实。但他们的逻辑问题是，“在我们曾经宣讲过的国度里, 将会发生什幺？”  这问题将在这章里提出的一系列比喻中给以回答。所以，耶稣首先解释了有关国度的事，然后再来向他们解释有关于十字架的事实。

                Our Lord's use of parables puzzled the disciples. Jesus had used parables in His teachings   already , but on that day  He gave a series of seven interconnected parables, then added an eighth. The word Parables means  "to cast along side."        It is a stories, or comparisons, that is put something  else to help   make  the  lesson clear.    But these   are  not ordinary parables. Jesus called  them "the mysteriers of the kingdom  of haven"  (13.11) .    In the new Testament, a  " mysterier"  is a spiritual truth understood only  by divine revelation.  It   is   a   "sacret secret  "  known   only  to  those "on the inside" who learn from the Lord and obey Him.

主耶穌使用比喻讓門徒們感到困惑。耶穌在教導中已經用過比喻，但那天他講了七個相互關聯的比喻，然後又加了一個。比喻一詞的意思是「並列」。它指的是用故事或對比來闡明道理。但這些比喻並非普通的比喻。耶穌稱它們為「天國的奧秘」（13:11）。在新約中，「奧祕」指的是只有透過神的啟示才能理解的屬靈真理。它是只有那些「在裡面」、跟隨主學習並順服祂的人才能知道的「神聖的秘密」。

      In these  series of parables, Jesus explained  the course of the Gospel in the world.  If Isreal had  received Him as King, the blessings would have floout of from Jerusalem to the end or the earth.  But the nation rejected Him and God had to institute a new program on earth.  During this present age, "the kingdom of heaven" is mixture of true and false, good and bad, as pictured in these parables.  It is "Christendeom," professing allegiance to the King, and yet ccontaining much that is contrary to the principles of the King.            

在這一系列比喻中，耶穌闡釋了福音在世上的傳播歷程。如果以色列人接受祂為王，祝福就會從耶路撒冷傳遍地極。但以色列拒絕了他，上帝必須在地上設立新的計畫。在當今時代，「天國」正如這些比喻所描繪的那樣，真假交織，善惡並存。它就是“基督教世界”，表面上效忠於君王，卻又包含著許多與君王原則相悖的內容。

Why did Jesus teach through parables? There are two reasons: due to human dullness (Matthew 13:10-17), and also because of the prophecy in Psalm 78:2, "I will open my mouth and speak parables; I will speak the riddles of old" (Matthew 13:34-35). Jesus did not use parables to confuse or condemn people. Instead, He sought to arouse their interest and awaken their curiosity. These parables will bring light to those who believe in Him and seek Him. But parables can also bring darkness to those who are indifferent and unrepentant.

耶稣为什幺要用比喻教导？ 有两个原因：由于人的迟钝（太 13：10-17）,  再就是在诗篇78章2节中所预言 “我要开口说比喻, 我要说出古时的迷语” （太 13：34-35）。耶稣没有用比喻来教导,  使人混淆或受谴责。相反，祂寻求用比喻来激起他们的兴趣，唤起他们的好奇心。这些比喻会给那些相信祂的及寻找祂的人带来光明。但比喻也会给不关心和不悔改的人带来黑暗。

      Seven parables are used to describe the spiritual development of the "heavenly kingdom" in our present age. These seven parables illustrate three stages of its development.

七个比喻用来描述“属天的国度”在我们现时代的灵命发展的过程。在这七个比喻中说明了它进展的三个阶段。  

The Beginning of the Kingdom (13:1-9, 18-23)                              

国度的开始（13：1-9,18-23）

播种者的寓言并不是以“天国就像”  来开始,  因为它描述了国度是如何的开始的。它开始传讲上帝的话，像种子一样撒下在人心中。当我们说，“让我把这想法种置在你的心里，”  是这个比喻的用意。种子是上帝的话语 ; 各种土壤代表不同种类的心田;   显示出对上帝的话语的不同的回应,  因而结出不同的果实。耶稣解释了这比喻, 所以它的意义就很明显。

The parable of the sower doesn't begin with "the kingdom is like this," because it describes how the kingdom begins. It begins by proclaiming God's word, sowing it like a seed in people's hearts. This is the meaning of the parable when we say, "Let me plant this thought in your heart." The seed is God's word; the various soils represent different kinds of hearts; showing different responses to God's word, and thus different fruits. Jesus explained the parable, so its meaning is clear.

              Why compare God's word to a seed? Because God's word is "living and powerful" (Hebrews 4:12, Sco). Unlike human words, God's word has life, and this life can be passed on to those who believe in Him. God's truth must take root in people's hearts, grow, and be allowed to bear fruit. It's quite alarming that three-quarters of the seeds don't bear fruit. Jesus didn't describe a time of abundance, but rather a time when God's word is rejected. Jesus wasn't particularly impressed by the "great crowd" because He knew most wouldn't accept His word and wouldn't bear fruit.          

为什幺要将上帝的话语比喻作种子？ 因为上帝的话是“活泼有力的”（来  4:12 司可的‘sco’版）。不像人的话语，上帝的话语中有生命，并且这生命可以传给那些相信祂的人。上帝的真理必须在人的心中生根，培养，并允许结出果实。有四分之三的种子没结果子, 实在有点令人震惊。耶稣没有描述丰收的时代，而只是描述上帝的话会被人拒绝的时代。耶稣并对“很大群众”的印象并不深刻，因为祂知道大多数人不会接受祂的话语, 并结不出果实。

The fruit is the true test of salvation (Matthew 7:16). This will include holiness (Romans 6:22), Christian character (Galatians 5:22-23), good works (Colossians 1:10), bearing witness and leading people to Christ (Romans 1:13), sharing what we have (Romans 15:25-28), and praising God (Hebrews 13:15). For a plant to bear fruit, it must be rooted in the soil and receive sunlight.

In the parable, the sun represents the persecution that comes from hearing the word. Persecution helps believers grow. But sunlight kills a plant without roots. This explains why some "believers" don't last: their faith is weak, their understanding is shallow, and their decisions aren't sincere. It's possible to "believe" but not be saved (John 2:23-25). There is no faith in salvation in the heart unless it bears fruit in life.

       果实是真正救恩的考验（太  7:16）。这将包括圣洁（罗 6:22），基督徒的品格（加  5：22-23），善行（西 1:10），作见证带领人归向基督（罗 1:13），分享我们所拥有的（罗 15：25-28），及赞美上帝（来 13:15）。若植物要结出果实，它必须扎根于土壤中, 且有阳光照射。

      在比喻中，太阳代表因为听道而来的迫害。迫害帮助信徒增长。但阳光会杀死没有根的植物。这就说为什幺有些“信徒”不能持久：他们的信心很软弱，他们的理解微薄，而且他们的决定并不真诚。有可能“相信”但却没有得救（约 2：23-25）。除非在生命中结果实，否则在心中没有得救的信心。

     “听” 这字词在马太福音13章出现十九次之多,  播种者的比喻没有记载在约翰福音里,只发现在前三卷福音书中，每卷福音书的结束的警告都不同。听上帝的话是很重要的，因为“信是从听来的，是从听上帝的话语来的“（罗10:17）。耶稣说：“有耳的要听“（太 13：9）， “顺从你所听到的” （可 4:24），“你们要谨慎所听到“（路 8:18  是我本书的作者为加重加上这经节）。

对抗国度（太 13：24-43）

撒旦试图从人心中夺取上帝的话语而敌对国度（太13：4,19）。但是当这作法失败时，它还有其它攻击上帝事工的方法。前三种播种的比喻,  揭示撒旦主要是模仿者：它种植假基督徒，它鼓励虚假的成长，它引进错误的教义.

       稗子 - 假基督徒（24-30, 36-43等节）。撒旦无法抜出上帝所种的（真正的基督徒），所以它在好种子中,  撒下稗子 --- 在真正的基督徒中间撒下假冒的。比喻中的 好种子不是代表上帝的话语。它代表经相信圣经而转变的人。在这里,  田地不是人的心;  而是世界。耶稣基督正在各地播下能结果子的真正信徒的种子（约 12：23-26）。但是，无论基督在哪里撒下真正的基督徒的种子，撒旦也来播下些稗子。 

       我们必须也要警惕撒旦的假冒。牠有相信假福音的冒充基督徒（林后11:26;  加 1：6-9）.  牠鼓励假公义（罗 10：1-3），甚至有假冒的教会（启 2：9）。 在末世，它会产生假冒的敌基督（帖前 2：1-12）。

      我们也必须保持清醒，以确保撒旦的假宣教士的进入真正的团契,  并且形成伤害（彼后 2章;  约壹4：1-6）。当上帝的仆人去睡觉的时候，撒旦就来工作。我们的任务不是拔起稗子，而是要种下真的麦子。 （这不是有关于在当地教会内的训练。）我们不是探子，却是福音传播者！我们必须敌对撒旦和揭露它的谎言。但我们也必须播种上帝的话语, 并在祂栽培我们的地方结果子。

      那么如何处理稗子？上帝会聚集它们在一起烧掉它们。有趣的是看到这些“小团聚”已经成为各种宗教在其内发生相争,  渗透和合并。在真正的基督徒之间的属灵合并是一回事，但是, 在仅仅自称是基督徒之间的合一又是另外一回事。今日很难分辨出谁真谁假，但等末世到来，天使会将它们分开。

       芥菜种子 – 虚假的生长（31-32等节）。在东方，芥菜子象征着小而微不足道的事。它的长成却像大植物，但严格的说, 不是“树”。不过它却大到足以让雀鸟可以在的它们枝子上作窠。                   

       因为耶稣没有解释这比喻，我们必须使用祂在其它比喻中所说的, 来解释它的内容和意义。播种者比喻中的鸟代表撒旦（太 13:19）。在但以理书4章12节和以西结书17章23节等经文中表明树是世界大国的象征。这些事实表明了这比喻教导天国的不正常成长，使撒旦有机会在某个大国内作工。诚然，“基督信仰的国度”已经成为具有许多复杂分支的权力组织的世界性的国家。却开始了今天以谦逊的方式吹嘘自己物质财富和政治影响。

           

      有些人利用这比喻来鼓吹世界性的成功福音。  但这与耶稣在第一个比喻中教导相反。如果有的话，新约圣经却教导, 当末世快临近时, 教会的福音事工将会日益衰落。

       酵 - 虚假的教义（第33节）。芥菜种子说明了国度外在扩张的虚假，而酵则说明虚假教义和虚假生活的内在不正常的发展。在整本圣经中，都显明酵母是邪恶的象征。在逾越节期间, 它被犹太人从家中除掉（出 12：15-19; 13：7）。它在奉献中被排除（出 34:35），除了在五旬节期间使用的饼以外（利 23：15-21）。但是面包象征着教会中的犹太人和外邦人，和在教会中的罪。

       耶稣用酵来描绘虚伪（路  12：1），错误的教导（太 16：6-12）和与世俗的妥协（太 22：16-21）。保罗用酵母描绘教会中的肉欲事件（林前 5：6-8）以及虚假的教义（加  5：9）。罪就像酵（酵母）：它默默地成长，腐败，和“膨胀”（林前 4：18-19; 5：2; 8：1）。用酵母膨胀似乎比喻正在促进福音对世界传播的增长, 不是这重要的比喻的意义。这比喻也会与其它比喻相矛盾。

       撒但一直在努力引进不对的教义, 和在上帝圣言的事工中虚伪地生活。从最早期的教会真信徒就与虚假的教义和虚伪开始作战。曾经有些教堂和学校研读圣经是真实的, 不知何时从真理转变成为虚伪, 该是多幺伤心的事. “道” 已经从真理变为寓言.  “凡事要察验; 善美的要持守”  是合理的劝告.  （帖前 5:21）.

        天国开始于将上帝的话语播种在人心中。多般的种子不会结果子，但有些结果实。

撒但使用播种稗子--- 假基督徒来敌对上帝的工作，通过假基督徒的增长，并经过引入错误的教义。似乎撒旦是赢了！但是测试是在末世时，而不是在过度期间。

待續---16758   II

續(16756) 英翻中 (馬太11- 12章 II) The conflict between Kingship II 王的冲突 26/09/2026

續(16756) 英翻中 (馬太11- 12章 II)  The conflict between Kingship  II       王的冲突         26/09/2026

   3.  The Power of Rebellion (12:22-37)                                                                                                  3.  背叛主的大能（12：22-37）

            The Accusation (verses 22-24). The man brought before Jesus was blind and mute, possessed by demons, and mired in sorrow and anguish.     Jesus saved him, something the Pharisees could not do. They accused Jesus of relying on Satan's power, not God's. They disagreed with Nicodemus's account of the miracles Jesus performed (John 3:2).

指控（22-24节）。带到耶稣面前的人是被恶魔控制又瞎又哑, 落在悲伤痛苦里的人。

耶稣拯救了他，这是法利赛人做不到的事。他们指控耶稣是靠撒但的力量，而不是靠上帝的大能。他们不同意尼哥底母对耶稣所行的神迹的说法（约3：2）。

      The Response (verses 25-30). Jesus pointed out that their accusations were illogical and impractical. Because Satan doesn't destroy himself? Jesus affirmed that Satan has its own kingdom because it is the evil god of the present age (Matthew 4:8-9; John 12:31). Jesus also said that Satan has a "house," seemingly referring to the body of a demon-possessed person (Matthew 12:43-44). If Satan casts out its own evil allies, it is indeed them destroying themselves, splitting their own kingdom, and destroying the house they themselves hide in.

回答（25-30节）。耶稣指出他们的指控不合逻辑和不切实际。因为撒但不会自相残害？耶稣肯定撒旦有它们的王国，因为它是现时代的邪神（太4：8-9; 约 12:31）。耶稣又说撒旦有一间  “房屋”，似乎指的是被鬼附身的人的身体（太12：43-44）。如果撒旦赶出自己的邪恶助手，这诚然是它们自相残害，分裂自己的王国，摧毁它们自己藏匿的房屋。

      Their accusations also contradict the logic of their own arguments, though they fail to recognize this. There were Jewish exorcists who apparently succeeded (see Acts 19:13-16). By whose power did they cast out the devil? If it was Satan's power, they were clearly allied with the devil! Of course, the Pharisees wouldn't have reached such a conclusion.

他们的指控也不符合他们自己的观点的逻辑，虽然他们没有发现这一点。曾经有犹太赶魔鬼的人,  显然是成功的（见 徒 19：13-16）。他们是靠谁的权力赶走了恶魔？如果是撒旦的力量，他们就与魔鬼显然的联盟了！当然，法利赛人不会提出这样的结论。

   

              Jesus was able to cast out the devil because He first defeated the devil's princeSatan. Jesus entered Satan's kingdom, overcame its power, and claimed it as His spoils. Jesus' victory was through the Spirit of God ("the finger of God," Luke 11:20), not through the power of evil. This shows that God defeated Satan, and man must decide which side he chooses to stand on. There is no compromise. Are we on God's side, or are we against God?      

耶稣之能够驱逐恶魔，因为祂首先曾击败了魔鬼王子   — 撒旦。耶稣进入撒旦的王国，克服了牠的权力，并且声称牠是祂的战利品。耶稣的胜利是通过上帝的灵（“上帝的指头”，路11:20）而不是靠邪恶的力量。这说明是上帝战胜撒旦，人必须决定他要站在哪一边。不能妥协。我们是与上帝同一边， 还是敌对上帝。

                  Admonition (verses 31-37). Jesus warned the Pharisees that their words proved their evil hearts. The sin of blasphemy against the Holy Spirit is not a matter of words; what man speaks is merely the "fruit" of a sinful heart. If the heart is kind, then what comes out of the lips will surely be kind, and one will do good for others. If the heart is evil, then what comes out of the lips will surely be evil, and both the speaker and the listener will be harmed.

训诫（31-37节）。耶稣警告法利赛人, 他们的话证明了他们邪恶的心。亵渎圣灵的罪不是语言的问题;  人所说的话只是来自罪恶心的  “果实”。如果心是善良的，那幺由嘴唇说出的必定是善良的，为别人做好事。若心是邪恶的，那由嘴唇说出的必定邪恶，说话的和听的人都受到伤害。 

   

          How terrible must the sin of blasphemy against the Holy Spirit be? Can it happen today? If so, how? Our Lord says that God will forgive evil words spoken against the Son, but will never forgive blasphemy against the Holy Spirit. Does this mean the Holy Spirit is more important than Jesus Christ, the Son of God? Of course not. We often hear the word "blasphemy" used to describe words spoken against God or against Jesus Christ, but rarely against the Holy Spirit. How can God forgive blasphemy against the Son but not against the Holy Spirit?

“亵渎圣灵的罪” 该是多幺的可怕？它可能发生在今天吗?，如果可能的话，如何的发生？我们的主说, 上帝会对反对圣子所说的邪恶话会原谅，但绝不会饶恕人亵渎圣灵的话。这是说圣灵比上帝的儿子耶稣基督更重要吗？当然不是。我们经常听到用 “亵渎”  这名字用在敌对上帝或反对耶稣基督的话里,  但很少用到对抗圣灵的话上。上帝怎幺能原谅对圣子说出亵渎的话，但却不原谅对圣灵说出亵渎的话呢？

         This situation seems to have only occurred when Christ was still on earth in ministry. Jesus seemed no different from any other Jew (Isaiah 53:2). When Jesus was still on earth, words against Christ could be forgiven. But when the Spirit of God came to earth at Pentecost, proving that Jesus was the Christ and still alive, the rejection of the Holy Spirit's testimony was over. The only consequence would be judgment.

这种情况似乎只发生在基督还在地上服事的时候。耶稣似乎没有与任何其它犹太人不同（赛53：2）。当耶稣还在世上时，反对基督的话可以被宽恕。但是，当上帝的灵在五旬节降临世上时, 证明耶稣是基督，并且仍活着，所以拒绝圣灵的见证是结束了。唯一的后果将是审判。

      When religious leaders rejected John the Baptist, they rejected sending their Father. When they rejected Jesus, they rejected the Son of God. But when they rejected the ministry of the apostles, they rejected the Holy Spirit—and that was the end. There were no more witnesses. This blasphemy is unforgivable.  

当宗教领袖拒绝施洗约翰时，他们拒绝差遣他的天父。当他们拒绝耶稣，他们也拒绝上帝的儿子。但当他们拒绝了使徒的事工时,  他们却是拒绝了圣灵 --- 这就是终结。没有了见证人。这种亵渎是不能原谅的。

         The word "idle talk" in Matthew 12:36 means "unfounded words." If God judges our "idle talk," wouldn't He judge our deliberate words even more? These are our unintentional revelations of our true character in our speech.

马太福音12章36节中的  “闲言” 一词, 它的意思是“没有根据的话。”如果上帝要审判我们的 “闲话”,  祂还会有更多的审判我们故意说的话呢？这是我们的在说话时, 无意的显露了我们的真实性格。

       Are there still "unforgivable sins" today? Yes, the final rejection of Jesus Christ. Jesus clearly stated that all sins are forgivable (Matthew 12:31). Adultery, murder, blasphemy, and other sins can be forgiven; they are not unforgivable. But God cannot forgive the sin of rejecting His Son. This is the Holy Spirit's testimony about Christ (John 15:26) and the Holy Spirit's ability to make lost sinners confess their sins (John 16:7-11).

在今时还有  “不可饶恕的罪”吗？ 有,  最后的拒绝耶稣基督。耶稣明确表示所有的罪恶都可以饶恕（太12:31）。 通奸，谋杀，亵渎，和其它的罪都可以被宽恕;  它们不是不可原谅的。但上帝不能原谅拒绝祂儿子的罪。这是圣灵为基督所作的见证（约15:26）和圣灵使失丧的罪人能认罪（约16：7-11）.

     4.  Personal rebellion against Jesus --- His Person (12:38-50)

4.     对耶稣个人的背逆（12：38-50）

             "The Jews need a sign" (1 Corinthians 1:22). Demanding a sign is evidence of unbelief: they want Jesus to prove He is the Messiah. Let's consider what further evidence Jesus might provide! If they understood Jesus' life from their own Bible and with genuine knowledge, they would conclude, "He is the Son of God!" However, it would be a mistake if Jesus gave them another label. Jesus might have catered to their unbelief and allowed them to set standards for faith. No matter what miracles He performed, they would not be pleased.       

“犹太人需要标记”（林前   1:22）。要求标记就是不信的证据：他们想要耶稣证明祂是弥赛亚。我们想想看, 耶稣会给出什么样更进一步的证据！若是他们从他们自己圣经中, 和真诚地认识耶稣的生命，他们会得出这样的结论：“祂是上帝的儿子！”   但是, 若耶稣给了他们另一个标记就错了。耶稣可能毫迎合了他们的不信,  并允许他们为信心设定标准。不管祂享施行什么奇迹, 都不会令他们高兴。

        Jesus responded to their challenges three times.

耶稣对他们的挑战做了三次回应。

       Jesus recounted their history (verses 39-42, etc.). Jonah, the prophet, was a Jewish prophet sent to the Gentiles, and the Queen of Sheba was a Gentile who came to visit Solomon of the Jews (2 Chronicles 9:1-12). Given the discord between Jews and Gentiles, mentioning information about Gentiles would certainly have angered the Pharisees. However, we should note the Gentiles mentioned by Jesus or Matthew elsewhere.

耶稣回顾了他们的历史（39-42等节）。先知约拿是被派往外邦人的犹太的先知,  示巴女王是前来参观犹太人所罗门的外邦人（代下   9：1-12）。由于犹太人和外邦人之间的不和,  若提及对外邦人的资料,  一定会激怒了法利赛人。但是我们要注意在其它处,  耶稣或马太所提到的外邦人。

      Jonah performed the miracles in Nineveh because he experienced death (in the belly of the great fish), burial, and resurrection. This is the only sign Jesus will give to the nation of Israel: death, burial, and resurrection. At the heart of the first seven chapters of Acts is the message of Christ's resurrection, not the account of His death on the cross. The Jews that day only believed He was dead; therefore, death was the main topic of conversation (Luke 24:18). But they did not believe He was still alive (Matthew 28:11-15). In Acts chapters 2-7, the Holy Spirit gave the nation of Israel ample proof that Jesus was still alive. This was the only sign they needed.

约拿是施行在尼尼微城的神迹，因为他经历过（在大鱼肚中）死亡，埋葬，和复活。这是耶稣惟一将要给予以色列民族的标记 : 死亡，埋葬和复活。在使徒行传前七章的中心, 只是对基督的复活的信息，而不是讲述祂走上十字架上的死。那天犹太人只相信他已经为死了,  因此,  死是谈话的主要话题（路24:18）。但他们不相信他仍活着（太28：11-15）。在使徒行传2至7章中，圣灵赐给了以色列民族充分证明耶稣还活着的证据。这是他们唯一需要的标记。

        Jesus was greater than Jonah in many ways. He was greater than the man He created, for Jonah was merely a man. He was greater in obedience, for Jonah was punished for disobeying God. Jesus was actually dead, while Jonah's "tomb" was inside the belly of a great fish. Jesus rose from the dead with His own power. Jonah served only one city, while Jesus gave His life for the whole world. Jesus was truly great in His great love, while Jonah did not love the Ninevites—he wished for their death. Jonah's message was the salvation of Nineveh from judgment; he was the messenger of God's wrath. Jesus' message is the message of grace and salvation. When we trust in Christ, we are not only saved from judgment, but we also receive eternal and abundant life.  

耶稣在许多方面比约拿更大。祂比祂造的人更伟大，因为约拿只是人而已。祂在顺服上较伟大，因约拿不服从上帝,  而受到了惩罚。耶稣实际上死了,  而约拿的 “坟墓” 却在大鱼的肚子里。耶稣以祂自己的大能从死里复活。约拿只事奉一个城市,  而耶稣为整个世界献上了自己的生命。耶稣确实在祂的大爱中非常伟大,  而约拿不爱尼尼微人 --- 他希望他们死。约拿的信息是从审判中拯救了尼尼微; 他是上帝的愤怒信息的使者。耶稣的信息是恩典和​​救恩的信息。当我们信靠基督时，我们不仅仅是从审判中被拯救出来，但是我们还得到永远和丰富的生命。

        Jesus' wisdom, wealth, and work far surpassed that of Solomon. The Queen of Sheba was astonished by what she saw in Solomon's kingdom, but we possess, through Christ, a glory in God's kingdom far exceeding that of Solomon. Sitting at Christ's table, listening to His words, and sharing His blessings is far more satisfying than visiting and admiring the most magnificent kingdoms, even Solomon's.

耶稣的智能也比所罗门的智能，财富和工作都伟大。示巴女王惊讶于她在所罗门王国所看到的，但我们却拥有通过基督在上帝的国度中,   远远超过所罗门的荣耀。坐在基督的桌旁听祂的言语，并分享祂的祝福，比参观和欣赏最壮观的王国,  甚至是所罗门的王国更令人满意。

       The key lesson hidden behind history is this: the Ninevites had to testify against the rulers of Israel because they repented in Jonah's preaching. The Queen of Sheba would also testify against them. She had traveled a long way to hear the wise words of Solomon, yet the Jewish leaders refused to accept the wisdom of Christ among them! The greater the opportunity, the greater the judgment. This is a tragic feature of the history of the nation of Israel, where she first rejected their Savior, and then accepted them. This was true for Joseph, Moses, David, the prophets (Matthew 23:29), and Jesus Christ.

隐藏在历史背后的主要教训是: 尼尼微人要针对以色列的统治者作见证，因为他们在约拿的讲道中悔改。该示巴女王也将向他们作见证。她长途跋涉后, 才能听到所罗门的智能言语,  然而犹太领袖却拒绝接受在他们中间的基督的智能！机会越大，审判也更大。这是以色列国的历史上悲剧性的特征,  她首先拒绝了他们的拯救者，然后, 才接受了他们.  对约瑟，摩西，大卫，先知（太23:29）和耶稣基督来说是真的。

               This example primarily applies to the nation of Israel, especially the generation of Israelites during Jesus' earthly ministry. This nation had purged the devil of idolatry, the disease that had plagued them in the Old Testament era. But reformation was not enough. Reformation can only cleanse, it cannot fill. The nation should have accepted the Savior and been filled with spiritual life. Instead, the Israelites rejected Him, ultimately leading to destruction.

这例子主要是针对以色列国，尤其是耶稣在世事奉时的那一代的以色列人。这国家已经清除了偶像崇拜的恶魔，曾在旧约时代困扰过他们的传染病。但改革还不够。改革只可以清理，但它无法填补。该国家应该接受救主并被填满属灵的生活。相反，以色列人拒绝了祂，最终是毁灭。

 Note his use of any of the words (Matthew 12:50). This is similar to Matthew's beautiful invitation in 11:28-30, where he encourages everyone to trust in Him. If the nation will not accept Him, at least individuals within the country—and among the Gentiles—can trust in Him. But what will happen to this promised kingdom? It will be destroyed, ultimately leading to ruin. 

请注意他对任何一个词的使用（太12:50）。这与马修的美丽邀请相似11：28-30，他鼓励所有人信靠他。如果国家不会接受他，至少是个人在国内 - 以及在外邦人中 - 可以相信他。但這應許的王国将会发生什幺？