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)
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