16753 生命活书-马太福音-作忠心仆人(7) 马太福音第八-九章 王的大能 12/09/2020
Part Seven The Power of the King Matthew Chapters 8-9
第七篇 王的大能 马太福音八-九章
We having introduced the King's personal qualities (Matthew 1-4) and His principles (Matthew 5-7), we will now begin to introduce His power. After all, what use are His credentials or principles if the King does not have the powerful authority to accomplish what He intends to do? In chapters 8 and 9, Matthew records ten miracles. Except for the last four, the others are not written in chronological order, as Matthew follows his own method of grouping the messages or events in his Gospel.
已介绍王的個人（太 1-4）和祂的原则（太 5-7），现在預備開始介紹王的大能。毕竟，如果王没有大能的權力來完成祂要完成的事，那祂的凭证或原则又有什么用? 在第8章和第9章中，马太記載了十个神迹。除了最后四个神蹟，其他都不是按时间顺序寫的，因为马太是遵循自己分组的方法來寫他的福音書的信息或事件。
Before we survey these miracles, however, we must pause to answer an obvious question: Why does our Lord perform miracles? Indeed, He wants to meet people's needs. God cares about the temporary peace of all His creations and their eternal happiness. Because we must serve the whole person, it is wrong to separate the ministry of the body from the ministry of the soul (see Matthew 4:23-25).
可是，在我们探討这些神迹之前，必须先暂停, 來回答一个显而易见的问题：我们的主为什么祂要行神迹？ 誠然, 祂想滿足人的需要。上帝關懷祂創造的萬物暫時的安寧, 以及他们永恒的幸福。因为我们必须服事全人, 所以對身体的事工与對灵魂的事工分离是错误的（见 马太福音4：23-25）。
Certainly our Lord's miracles were additional credentials to prove His claim as the the Messiah of Israel. "The Jews need signs" (1 Corinthians 1:22). While miracles of themselves are not prove that a person was sent by God (even Satan can perform miracles, 2 Thessalonians 2:9), performing a miracle does add weight to his claims, especially to his piety in character and conduct. In the example of Jesus Christ, His miracles also fulfilled Old Testament prophecies (see Isaiah 29:18-19; 35:4-6). Matthew 8:17 leads us to Isaiah 53:4, where Jesus himself, in Matthew 11:1-5, addresses the fulfillment of John the Baptist's promises in the Old Testament. These same "signs and signs" will be the evidence for His believers in their ministry (Matthew 10:8; Hebrews 2:1-4).
誠然，我们的主行的神迹是為要额外凭据的顯示祂是以色列要來的弥赛亚。“犹太人需要标記”（林前1:22）. 虽然神迹的本身不能证明人是被上帝派來的（甚至撒旦也可以行神迹 ‘帖後2：9’），但行神迹确实能增加他聲稱的份量，特别是對他的性格和行为是敬虔的。以耶稣基督的例子，祂行的神迹也應驗了旧约的预言（见 赛 29：18-19; 35：4-6）。马太福音 8章17節将我们带到以赛亚书53章4節，耶稣自己在马太福音11章1至5節中, 涉及施洗约翰在旧约的应许的兌現。这些相同的 “标記和神迹”将是祂的信徒在他们事工中的凭据（太 10：8; 来 2：1-4）.
Along with Jesus' mercy and deeds, there is a third reason He performed miracles: to reveal the truth of His concern for the salvation of mankind. Miracles were “real events of preaching,” and even Nicodemus was deeply impressed by them (John 3:1-2). Five of these miracles were performed in Capernaum, and it is noteworthy that the people of the city rejected Him (Matthew 11:21-23). Even the nation of Israel refused to fulfill the prophecies of the Old Testament (see John 12:37-41). Just as in Moses' time there was a judgment on Egypt, the Lord's miracles were a judgment on the nation of Israel, for people had to face the facts and make a decision. Religious leaders decided that Jesus was working for Satan (Matthew 9:31-34; 12:24).
伴随着耶穌的憐憫和事蹟，祂行神迹的第三个原因：揭示祂关懷人被拯救的真相。神迹是 “講道的真實事件” , 甚至尼哥底母也对神蹟印象深刻（约3：1-2）。 其中五个神迹是在迦百农行的，值得留意的是城中的人却拒绝祂（太11：21-23）。甚至以色列國拒绝應驗旧约的预言（见 约12：37-41）。就像在摩西的时代，对埃及的審判一样， 主的神迹是對以色列國的审判，因為人不得不面对事实并作出决定。宗教领袖决定耶稣是为撒但工作（太9：31-34; 12:24）。
One thing is certain: Jesus did not use miracles to “attract crowds.” He usually avoided crowds. Jesus repeatedly instructed the sick He had healed not to publicize His work excessively (Matthew 8:4, 18; 9:30; Luke 8:56). Jesus did not want people to base their faith in Him simply on His miracles (see John 4:46-54). Faith must be based on His spoken words (Romans 10:17).
有一件事是肯定的：耶稣不是用神迹 “吸引群眾。” 祂通常是避开人群。耶稣一再的指示祂所医治过的病人, 不要對祂所作的過度聲張（太 8：4,18; 9:30; 路 8:56）。耶穌不希望人簡單的以祂所行的神蹟作為相信祂的基础（见 约 4：46-54）。信心必须基于祂所說的语（罗 10:17）。
The miracles in these chapters are recorded in three groups, with miracles related to discipleship in a separate group. Matthew does not tell the reader why he used this arrangement, but we will follow it. To help grasp some spiritual lessons, I have marked each section and given it special emphasis.
这些章节中的神迹分三組來記載，把與门徒訓練有关的神跡分別成為另一組。马太没有告诉读者, 他为什么使用这樣的安排，但我们会追隨它。為了帮助能掌握一些灵性课程，我把每部分加以標誌, 並給以特别的强调。
Grace to those expelled from the assembly (8:1-22)
廟堂驅逐出聚會者的恩典（8：1-22）
Leprosy, Gentiles, and women were Jews, especially Pharisees, who were particularly discriminated against and exiled. Many Pharisees prayed every morning, “I give thanks that it is a man, not a woman; a Jew, not a Gentile; a free man, not a slave.”
痲瘋病人，外邦人和妇女是犹太人, 尤其是法利赛人,特别歧視而被放逐的人。许多法利赛人每天早上都如此的祈祷, “我獻上感谢, 是男人不是女人，是犹太人不是外邦人，是自由人而不是奴隶。”
Cleansing the leper (verses 1-4). Our Bible categorizes some suffering as leprosy. It is a terrible contagious disease that forces the leper to live separately from others, and when others see them, they are instructed to shout, “Unclean! Unclean!” so that they will not be defiled when others approach. This leper violated this rule and ran to Jesus, with great faith that Jesus would heal him.
清洁痲瘋病人（1至4等节）。我們圣经把一些苦难归類於痲瘋病。它是可怕傳染性病, 迫使病者與别人分離居住, 當別人見到他們時, 規定他們要大叫，“不洁！不洁！” 這樣, 当别人走近时，他们就不会被污秽。這痲瘋病人却违反了這守则, 而跑到耶稣身边，他有極大的信心相信耶稣会醫治他.
Leprosy is an example of sin (Isaiah 1:5-6). The instructions given to the priests in Leviticus 13 can help us understand the nature of sin: sin penetrates the skin (Leviticus 13:3); it spreads (Leviticus 13:8); it defiles and must be separated (Leviticus 13:45-46); it is only fit for purification by fire (Leviticus 13:52, 57).
痲瘋病是罪的例证（赛 1：5-6）。在利未记13章給祭司的指示, 可帮助了解罪的本质：罪深入皮肤（利13：3）; 它传播（利 13：8）; 它玷污且要被分离（利 13：45-46）;它只适合火潔淨（利 13：52,57）.
When Jesus touched the leper, He had contracted the leprosy virus, but it also affected His health! Isn't this exactly what He was doing on the cross for our sins? (2 Corinthians 5:21) The leper believed Jesus would heal him; he just wanted to know if He was willing. God certainly was willing to save! He is “God and our Savior who will save all people”..... (1 Timothy 2:3-4). He “did not want the world to perish” (2 Peter 3:9).
当耶稣触摸痲瘋病人时，祂染上了痲瘋病的病毒，但它也影響到祂的健康！這不就是祂在十字架上为我们的罪所要做的事嗎？（林后 5:21）痲瘋病人相信耶穌會治癒他的病; 只是他想知道祂是否樂意。上帝肯定愿意拯救！祂是 “上帝，我们的救主，要使所有的人得救”......（提前 2：3-4）。祂 “不愿意世人灭亡”（彼后 3：9）。
Jesus commanded man not to tell anyone, but only to go to the priests for an examination, so they could declare him healed and fit for social life. This procedure, described in Leviticus 14, is another beautiful picture of Christ's work for sinners. The slain bird symbolizes Christ's death; the released bird symbolizes His resurrection. Putting the bird in the jar symbolizes His incarnation; only Christ, in the flesh, could die to redeem our sins. Applying blood to his ears, thumbs, and toes illustrates the need for faith in His death. The blood on the oil symbolizes the Spirit of God entering into all who trust in the Savior.
耶稣命令他不要告诉别人，只要去祭司那裡檢查，让他们宣布他已痊癒, 能适合社会生活。該程序在利未记14章裡描述, 是基督为罪人工作的另一幅美丽画面。被杀的鸟, 它影射基督的死亡; 被放走的鸟影射祂的复活。将鸟放入罐中，影射祂的道成肉身，只有基督是肉身的人才能为贖我們的罪而死。将血塗摸在耳朵，拇指和脚趾上, 说明了人对祂死亡的信心的需要。在油上的血液影射上帝的灵，進入凡信靠救主的人。
The healed leper did not obey Christ; he told everyone that the Lord had done it for him! (Christ tells us to tell everyone, yet we remain silent!) Mark 1:45 tells us that the testimony of the healed leper forced Jesus to leave the city, yet people still came to Him.
痊癒的痲瘋病人没有順服基督; 他告诉所有的人, 是主為他做的！ （基督告诉我们要告訴所有的人，我们却閉口不說！）马可福音1章45節告诉我们，病癒的痲瘋病人的見证, 迫使耶稣離开那城, 然而, 人却都来到祂面前.
The centurion's servant's healing (verses 5-13). A centurion is an officer leading one hundred Roman soldiers. Every centurion mentioned in the four Gospels and the Book of Acts is a gentleman of high moral character and a strong sense of responsibility, and this centurion was no exception. 百夫长仆人的痊愈（5至13等节）。百夫长是帶一百名罗马兵的军官。在四福音书和使徒行传中提到的每一位百夫长, 都是性格高尚, 富责任感的绅士，这百夫長也不例外。
His concern for his humble boy servant revealed his character. The word "paralysis" refers to a form of paralysis. 他担心他卑微的男孩仆人的事实顯示他的品德。麻痹这词表示是一种瘫痪病。
All of this seemed to prevent the centurion from coming to Jesus: he was a professional soldier, Jesus a peacemaker; he was a Gentile, Jesus a Jew. But one thing prompted this soldier to do so: his immense faith in Jesus. The centurion knew that Jesus had the same authority as him. Christ only needed to speak His words to heal, just as soldiers obey His words. It is noteworthy that only those who possess authority can exercise it.
這一切似乎都阻礙了百夫長來到耶穌面前：他是職業軍人，耶穌是和平締造者；他是外邦人，耶穌是猶太人。但有一件事促使這位百夫長最終來到耶穌面前：他對耶穌無比堅定的信心。百夫長知道耶穌與他擁有同樣的權柄。基督只需要開口就能醫治病人，正如士兵們服從他的命令一樣。值得注意的是，只有擁有權柄的人才能行使權柄。
There are two accounts in the Gospels of Jesus' great astonishment: one recounts the immense faith of a Gentile centurion, and another, in Mark 6:6, of the great unbelief of the Jews. Matthew records two miracles performed by “Gentiles”: the centurion and the Canaanite woman asking Jesus to heal her daughter (Matthew 15:21-28). In both cases, the Lord was deeply impressed by their great faith. This was a sign of the early Jews' disbelief, but the Gentiles'. Moreover, in both miracles, our Lord healed them remotely. This reveals the spiritual status of the “distant” Gentiles (Ephesians 2:12).
在福音书中有两次记录耶稣非常驚訝：这里記的是外邦人的百夫長的極大的信心, 另一次記載在马可福音6章6節中，是犹太人的极大不信。马太记录了两个 “外邦人” 的神迹：百夫長和迦南(Syrophoenician)女子求耶穌醫治她的女兒（太 15：21-28）。在这两种情况下，主都是對他们的伟大信心有深刻的印象。这是早期犹太人不相信的迹象，但是外邦人却相信。而且，在这两个神迹中，我们的主用遙控的方法治愈。这顯出 “远方”外邦人的属灵地位（弗2:12）。
Peter's mother-in-law was healed (verses 14-17, etc.). She was ill, feverish, and bedridden. After Peter and Andrew finished their ministry in the synagogue, they returned home and told Jesus that Peter's mother-in-law was ill (Mark 1:21). Women did not have a high status in Israel, yet the Pharisees paid close attention to this need in Peter's household, which is quite suspicious. Jesus touched her, and she was healed, rising to serve them and others.
彼得岳母的病痊癒（14至17等节）。她有病, 发烧躺在床上, 彼得和安得烈做完畢犹太会堂的服事後, 回到家裡, 他們告訴耶稣彼得岳母病了,（可1:21）。女人在以色列没有很高的地位，法利赛人却会非常注意彼得家里的这种需要, 很令人怀疑。耶稣摸她，她的病就好了, 起來服侍他們和其他的人。
This may seem like a "small miracle," but the result was astonishing: after sunset (when the Sabbath ended), the entire city gathered at the door, asking the Lord to meet their needs (Mark 1:32-34). A blessing in one household can bring blessings to the entire community. A woman's life-changing event led to a miracle in the lives of many.
这似乎是个 “小小的神迹”，但结果却令人咋舌, 在日落之后（當安息日結束时），整个城市的人都聚集在那门口, 求主满足他们的需要（可1：32-34）。一家的祝福可以帶來整個社区的祝福。一个女人生命的变化导致了在很多人生活上的神蹟。
Matthew interprets this miracle as a fulfillment of Isaiah 53:4. Note that Jesus fulfilled this prophecy in His life, not on the cross. In His earthly ministry, He was weary of people's sickness and weakness. To say that there is "atonement" and that every believer has a "right" to demand it is a misinterpretation of Scripture. 1 Peter 2:24 applies the same truth to the forgiveness of our sins, which He bore on the cross. Sin and disease are often mixed together (see Psalm 103:3) because disease is a consequence of Adam's sin and an example of sin. But God has no obligation to heal all people's diseases. Jesus, however, has an obligation to save all sinners who call upon Him. 马太认为这神跡是对以赛亚书53章4節的應驗。请留意耶稣應驗了这个预言是在祂的生活中, 而不是在十字架上。在耶穌地上的事工中, 祂厌倦人的疾病和软弱。可以这么说, “赎罪的医治”，并且每个信徒都有 “权” 要求它，這却曲解了圣经。彼得前书2章24節将這同样的真理应用于宽恕我們的罪上，是祂在十字架上承受。罪和疾病常混在一起（参 诗103：3），因为疾病是亚当犯罪的结果，也是罪的例证。但上帝没有义务医治所有人的疾病。但耶穌有义务拯救所有求告祂的罪人。
The first instance involves “discipleship” (verses 18-22, etc.). Because so many followed Jesus, before any opposition arose, many who wanted to be disciples followed Him. However, they were unwilling to pay the price. This is the first time in Matthew that “Son of Man” is used as Jesus’ name. It comes from Daniel 7:13 and is absolutely a Messianic title and a claim to kingship. Matthew 8:22 likely means, “Let those who are dead in spirit bury those who are dead in body.” Jesus wasn’t asking people to disrespect his Father (who was not yet dead), but rather to have the right priorities in life. It’s better to preach the gospel first, to give life to the spiritually dead, rather than waiting for your Father to die and be buried before preaching the gospel.
第一次的涉及 “门徒训练”（18至22等节）。因为眾多的人跟随耶稣，反对派尚未开始，许多想成为门徒的人都跟随祂。然而，他们不願付出代价。这是马太福音中首次使用 “人子” 作为耶稣的名字。它来自但以理书7章13節，绝对是弥赛亚的头衔和王的聲稱。马太福音8章22節可能是這意思，“任憑灵裡死了的人埋葬身體死了的人。”
耶稣并没有要求人对他的父亲（他还没有死）表示不尊重，而是要在生活中有正确的优先次序。最好是先传福音，为属灵的死人赐予生命，而不要去等待你的父亲死去, 并埋葬他後, 再去傳福音。
Peace Amidst Disturbances (8:23–9:17)
對擾亂的和平（8：23至9：17）
Those involved in these three miracles all needed peace, and Jesus provided it.
参与这三个神迹的人都需要和平，耶稣提供了和平。
Peace in the Storm (8:23–27). The Sea of Galilee is about thirteen miles long and eight miles wide. Sudden storms are common on the Sea of Galilee. Jesus undoubtedly knew the storm was coming and could certainly have stopped it. But He allowed it to happen, using it to teach His disciples a lesson. 暴風雨中的平靜（8：23-27）。加利利海大约有十三英里长，八英里宽。突然發生暴风雨, 在加利利海是常见的事。耶稣毫无疑问的知道风暴雨的来臨，当然可以阻止它。但祂允许它發生, 可以利用它教导祂的门徒一些功課。
Because of natural obedience to the Lord, the storms that came, like those that occurred with Jonah, were not for this reason, but for their disobedience to Him. Jesus slept because of this rest, and He was convinced it was in the Father's will—this is what the disciples should learn. But instead, they became afraid and accused Jesus of inaction! Matthew wanted his readers to contrast the disciples' “little faith” with the “great faith” of the Gentile centurion.
因为自然順服主，暴风雨来臨，像约拿時發生的暴風雨并不是因此原故, 它们因不服从祂的原因。耶稣睡着了，因为這安息, 祂深信是在天父的旨意中，这就是门徒应该學習的。但相反，他们却变得害怕，并指责耶稣不管! 马太想让他的读者对比一下门徒的 “小信”与外邦人的百夫长 “
Peace in the Community (8:28–34). This dramatic event is the most revelatory. It reveals the ways Satan deals with man: stripping him of his reason and self-control; filling him with fear; robbing him of the joy of his family and friends; and (if possible) condemning him to eternal judgment. It also reveals man's need for society: to bind him, isolate him, threaten him, yet society cannot change him. So, consider how Jesus Christ dealt with his entire life—inner and outer—through bondage and struggle. If Jesus could do what He did to these two demon-possessed men, He certainly would for anyone who needs Him.
在社区中的和平（8：28-34）。該戏剧性的事件最具启示性。它显示了撒旦對人的作为：牠們剥夺了他的理智和自制力; 使他充滿着恐惧; 剥夺他家人和朋友對他的喜悦; 并且（如果可能的话）對他作永生的审判谴责。它还揭示出人需要社会：束缚他，隔离他，威胁他，但是社会却无法改变他。那么，看看耶稣基督如何的來對付他整个人生---內在和外表---是束缚和战斗。若耶稣能作對付这两个被恶魔纏身人的事，祂肯定会為任何需要祂的人去做.
Christ came to them, even in the midst of a storm, to accomplish it. This was God's mercy! God saved them through the power of His word. He restored their reason, their sociality, and their service. Mark 5:1-21 shows that one of them asked to follow the Lord and become His disciple. However, Jesus did not grant this request, but instead commanded him to return home to bear witness. Christian ministry must begin in the family.
基督来到他们身边，甚至冒着暴风雨來完成它。这是上帝的憐憫！上帝通过祂的话的大能去拯救他们。祂使他們恢复了理智，社会，和事奉。在马可福音5章1至21節中显示, 其中一人曾要求跟隨主, 成為祂的门徒。但是，耶稣没有答應，而是命令他回家作见证。基督信仰的服事必须從家庭開始。
There are three kinds of prayers here: (1) the devil begs Jesus to send them into the pigs; (2) the inhabitants beg Him to leave; (3) one of the healed men begs to be allowed to follow Him (see Mark 5:18-20). Jesus responded to the devil and the inhabitants' requests, but not to the prayer of the healed man!
在这裡有三種的祈禱：（1）恶魔恳求耶稣将牠们送入猪群;（2）居民恳求祂离开; （3）其中被醫好中的一人恳求让他跟随祂（见 可 5：18-20）。耶稣回应了恶魔和居民的祈求，但不接受治癒的人的祷告！
We can derive a “declaration of faith” from the devil's words. (The devil does indeed have faith; see James 2:19.) They believe in the existence of God and the divinity of Christ, and the reality of the future judgment. They also believe in prayer. They know that Christ has the right to send them into the pigs.
我们可以从恶魔的话中得到 “信心的宣告” 建造。 （恶魔确实有信心; 见 雅 2:19。）
牠们相信上帝的存在和基督的神性，以及未来审判的实存。牠们也相信祷告。牠们认识基督有权将牠们送入猪群。
There is no comparison between the demon destroying 2000 pigs and Jesus saving two men from Satan's power. God owns everything (Psalm 50:10-11) and can do whatever He pleases. Jesus valued people more than pigs or sheep (Matthew 12:12). He brought peace to these people's lives, for their community had long been in turmoil.
恶魔摧毁了2000 頭豬与耶稣从撒但的权势中拯救了两个人的事实, 這没什么可比的。上帝拥有一切（诗 50：10-11）并且可以做凡祂喜好的事。耶稣更重视人而不是猪或羊（太 12:12）。祂为这些人的生活带来了和平, 因為长期以来, 他們的社区一直在動盪不安中。
The Peace of Conscience (9:1-8). The Lord demonstrated His power by healing diseases and commanding the storm to stop, but what could He do about sin? The paralysis gradually turned into paralysis. This paralyzed man could not help himself, but fortunately, he had four friends of faith, love, and hope.
良心的平靜（9：1-8）。主对醫治疾病和命令暴风雨停息, 都显示了祂自己的大能，但是祂对罪又能做些什么呢？ 麻痺逐渐變化成瘫痪。这瘫痪的人无法帮助自己，但是幸运的是他有四个有信心, 有爱心和希望的朋友。他们把他带到耶稣那里，什么都不能阻挡他们。这人的身体的病是出於他的罪的结果嗎？我们不知道。但我们肯定知道耶稣首先要处理罪的问题，因为这常常是先要處理的大事。
We must never conclude from this miracle that all diseases are caused by sin, or that forgiveness automatically heals the body. One of my pastors often says, "God can heal all diseases except the last one." More important than healing this man's physical illness was the cleansing of his heart. He came with a healthy body and a heart at peace with God. My God says, “There is no peace with the wicked” (Isaiah 57:21).
我们絕不能从这个神迹中得出结论: 凡疾病是由罪所引起的，或者宽恕會自动使身体康复。我的一位牧师经常说，“上帝除了最后一种疾病之外, 祂可以治愈所有的疾病。” 比治愈这人的身体的疾病更重要的是清洁他的心。他帶著健康的身和一颗与上帝和平相处的心。我的上帝说， “ ‘对邪恶的人, 没有和平’ ''（赛57:21）。
The second insertion of “discipleship” (9:9-17). We have already studied this in chapter one of this Gospel, covering Matthew’s calling. We only need to comment on Jesus’ instructions in his Gospel regarding His ministry, illustrated by four pictures. Jesus is the Physician; He comes to bring spiritual health to sick sinners. Jesus is the Bridegroom; He comes to give spiritual joy. The Christian life is a feast, not a funeral. Jesus’ parable of the bag reminds us that He came to renew the spirit; not to “mend.” Then let the bag tear again. The parable of the wineskin reveals to us that He makes the spirits full. Judaism is an outdated wineskin; if it is filled with the wine of the new gospel, it will be torn. Jesus did not come to revise Moses' teachings of mixing law and grace. He brought new life! 「門徒」一詞第二次出現（9:9-17）。我們在本福音書第一章已經研讀過，當時講到馬太蒙召。我們只要探討耶穌在福音書中關於祂事工的教導，這些教導以四個比喻來說明。耶穌是醫生；祂來是為了醫治生病的罪人，使他們得著屬靈的醫治。耶穌是新郎；祂來是為了賜下屬靈的喜樂。基督徒的生活是一場盛宴，而非一場葬禮。耶穌的錢袋比喻提醒我們，祂來是為了更新人的靈，而不是「修補」──修補之後，錢袋還會再次破裂。皮袋的比喻向我們揭示，祂使人的靈充滿。猶太教就像一個過時的皮袋；如果它裝滿了新福音的酒，就會破裂。耶穌來不是為了修改摩西律法與恩典混雜的教導，祂帶來的是新的生命！
The Broken Are Rebuilt (9:18-38)
破碎的心靈得以重建（9:18-38）
In this section, Matthew's account involves four miracles performed by five men.
在這段馬太述及五個人行四個神跡.
Jesus quickly comforted the man, And go with him. In fact, the delay should have helped strengthen Yale's faith, for he saw the woman's meager faith achieving success in her own life. We must learn to deeply trust in Christ and His promises, regardless of our feelings, what others say, or the circumstances. The scene at home must have surprised Yale, yet Jesus commanded that the dead girl rise from the dead.
The Broken House (verses 18-19, 23-26, etc.). Yale came to Jesus in distress because he was a devout Jew and the leader of the synagogue. But Yale's love for his dying daughter compelled him to seek Jesus' help, even though the religious leaders were so opposed to Jesus. When Yale first came to Jesus, his daughter was near death. His healing of the woman with the issue of blood delayed Jesus's healing of Yale's daughter, giving the "final enemy," Satan, an opportunity to do his work. Yale's friend told him that his daughter was dead.
破碎的家（18-19節、23-26節等）。耶魯（Yale）來到耶穌面前，因為他是一位虔誠的猶太人，也是會堂的領袖。他深愛著垂死的女兒，這促使他尋求耶穌的幫助，儘管宗教領袖們極力反對耶穌。耶魯第一次來見耶穌時，他的女兒已奄奄一息。耶穌醫治了患血漏的婦人，耽擱了醫治耶魯女兒的時間，給了「最終的仇敵」撒旦可乘之機。耶魯的朋友告訴他，他的女兒已經過世了。
Jesus quickly comforted the man, And go with him. In fact, the delay should have helped strengthen Yale's faith, for he saw the woman's meager faith achieving success in her own life. We must learn to deeply trust in Christ and His promises, regardless of our feelings, what others say, or the circumstances. The scene at home must have surprised Yale, yet Jesus commanded that the dead girl rise from the dead.
耶穌立刻安慰那人，說：「跟他去吧。」事實上，這耽擱本應增強耶魯的信心，因為他看到婦人微弱的信心在她自己的生命中取得了成功。我們必須學習深信靠基督和祂的應許，無論我們的感受如何，無論別人說什麼，無論環境如何。耶魯家裡的情景一定讓他感到震驚，但耶穌卻命令死去的女孩復活。
Broken hope (verses 20-22, etc.). Mark 5:26 describes a woman with the issue of blood who had tried many doctors, but none could help her. Imagine her despair and frustration. The piercing pain of her broken hope. Because of her bleeding, she was unclean in the rituals of worship (read Leviticus 15:25), which only added to her despair. "The hem of the garment" refers to the four distinctive tassels of the Jewish garments, sewn onto the edges of their clothing, reminding people that they were God's people (Numbers 15:37-41; Deuteronomy 22:12).
Interestingly, Yale and this woman with the issue of blood... Two people in completely opposite circumstances met at the feet of Jesus. Yale was a leader among the Jews; she was an anonymous woman, without prestige or wealth; he was the synagogue leader, yet she was unable to attend worship due to illness; Yale pleaded for his daughter, while the woman came to Jesus for her own needs. The girl had lived twelve healthy years before dying; the woman, after twelve years of illness, was now healed; Yale's need was public—everyone knew—while the woman's need was hidden, known only to Jesus. Both Yale and the woman trusted in Christ, and He met their needs.
Yale might have been resentful of the sick woman because having Jesus heal her delayed the salvation of his daughter, leading to her death. But his real problem wasn't the woman, but himself: he needed faith in Christ. Jesus compelled the woman to offer her testimony (see Mark's argument) for her and Yale's sake. God helps others to encourage us to have more faith in Him. This is the purpose of the miracle. In prayer, we should not be so selfish as to not wait for the Lord, for we know He will never delay.
Regarding the woman's faith, she seemed almost superstitious, yet Jesus respected and healed her. People must try their best to "touch Christ," even starting from the tassels under the hem of His garment. The Pharisees enlarged the tassels of their garments to appear more spiritual, but they lacked the power to heal (Matthew 23:5). Others who touched the tassels of Christ's garment were also healed (Matthew 14:34-36).
当氯仿的发明者詹姆斯.辛普森爵士(Sir James Simpson)快断氣時，他的朋友对他说：“你很快就会在主的怀里死去。” 這科学家回答说：“不知道我能不能，但我想我已经觸摸到祂衣服的下摆流蘇。” 这不是信心的本身力量拯救了我们，而是對有大能的救主的信心救了我们.
破碎的身体（27至34等节）。我们不知道为什么他們會瞎的。 “失明” 在那時代的东方是一个严重的问题。聖經曾记录耶稣至少治愈了六个盲人，每个病例都不同。这两个瞎子承认基督是大卫的儿子（见 太1：1），坚持要跟随祂进入房內。 （毫无疑问，他们有朋友帮助引导。）是因他们對耶穌的信心, 基督尊重. 他们說,“是的，主”是這悔改的信心释放了治愈他們的能力，他们的视力恢复了。
The insertion of the third "discipleship" (verses 35-38, etc.). Jesus not only healed, He also taught and preached. But He could not do the work alone – He needed the help of others. Jesus asked His disciples to pray, and God would provide the workers He needed. Not long before, the disciples themselves had participated in the ministry of preaching, teaching, and healing (see Matthew 10). Similarly, when we pray according to His guidance, we will see what He sees, feel what He feels, and do what He does. When we are ripe to share in the great harvest, God will multiply our lives (John 4:34-38).
第三次 “门徒训练” 的插入（35至38等节）。耶稣不只是医治，祂也教导和講道。 但祂不能独自完成工作 – 祂需要他人的帮助。 耶穌要求祂的门徒祈祷, 上帝会提供祂所需的工人。 不久以前门徒自己参与讲道，教导和医治的事工（见 太10章）。 同样地，当我们按照祂的指導祷告时，我们会看到祂所看到的，感受到祂所感受的，并做祂做的事。當我們在已经成熟, 要分享進入偉大的丰收時, 上帝会將會倍增我们的生命（约 4：34-38）.
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