马太福音生命读经 · 第10篇

王的受膏（三）

THE KING’S ANOINTING (3)

1在本篇信息里，我们来到王实际的受膏。（太三13～17。）

1In this message we come to the actual anointing of the King (3:13-17

贰、受膏

II. ANOINTED

一、藉著受浸

A. Through Baptism

2马太三章十三节说，『当下，耶稣从加利利出来，到约但河约翰那里，要受他的浸。』这节的两个关键辞是加利利和约但河。这节不是说，耶稣从伯利恒出来，到耶路撒冷成圣；乃是说，祂从加利利出来，到约但河受浸。我们需要来看『从加利利出来，到约但河。』这句话的意义。我们不容易明白，为甚么耶稣不从伯利恒出来，却从加利利出来；又为甚么不到耶路撒冷，却到约但河。我们也需要明白，为甚么祂到一个『野』人，约翰那里，不

2Verse 13 says, “Then came Jesus from Galilee to the Jordan unto John to be baptized by him.” Two of the crucial words in this verse are Galilee and Jordan. This verse does not say that Jesus came from Bethlehem to Jerusalem to be sanctified. It says He came from Galilee to the Jordan to be baptized. We need to consider the significance of the phrase “from Galilee to the Jordan.” It is not easy to see why Jesus came not from Bethlehem but from Galilee and not to Jerusalem but to the Jordan. We also need to see why He came to John, who was a “wild” person, not to the high priest, who would have been a cultured and religious

3到有文化的宗教徒，大祭司那里。

4不仅如此，我们还需要知道，为甚么神来是要受浸，不是要成圣。

4person. Moreover, we need to know why He came to be baptized, not to be sanctified

从加利利出来

1. Coming from Galilee 1.

5在新约里，加利利是受藐视的地区，表征弃绝。耶稣不是从伯利恒出来，因为当时伯利恒是受尊敬并欢迎的地方。你若是从伯利恒出来，人人都会尊敬你，并且热烈欢迎你：但你若是从加利利出来，人人都会藐视你，弃绝你。耶稣从这样一个受藐视并弃绝的地方出来。这地方不是神所弃绝的，乃是宗教和文化所弃绝的。所有来到主恢复里的人，都不是来自伯利恒，乃是来自加利利。不要想从受尊敬并热烈欢迎的地方来，乃要从受宗教和文化所藐视并弃绝的地方来。即使一个国家的总统走召会的路，他也必须是从加利利出来，到约但河的人。我曾多年留意、观察，看见那些转向召会之路的高阶层人士，受今天的宗教和文化所藐视并弃绝。你若仍受今天的宗教和文化所尊敬并欢迎，我相当确信你并没有在从加利利到约但河的路上。从加利利到约但河馋是召会正确的路。今天召会生活的路不是从伯利恒到耶路撒冷，乃是从加利利到约但河。

5In the New Testament, Galilee, a despised region, signifies rejection. Jesus did not come from Bethlehem because at that time Bethlehem was a place of honor and welcome. If you came out of Bethlehem, everyone would honor you and give you a warm welcome. But if you came from Galilee, everyone would despise you and reject you. Jesus came from such a despised and rejected place. This place was not rejected by God, but it was rejected by religion and culture. All those who come to the Lord’s recovery do not come from Bethlehem; rather, they come from Galilee. Do not try to come from a place of honor and warm welcome, but come from a place that is despised and rejected by religion and culture. Even if the president of a nation took the way of the church, he would also have to be one coming from Galilee to the Jordan. Throughout my years of watching and observing, I have seen that those of a high rank who turned to the way of the church were despised and rejected by today’s religion and culture. I am quite certain that if you are still honored and welcomed by today’s religion and culture, you are not on the way from Galilee to the Jordan. The way from Galilee to the Jordan is the correct way for the church. The way of today’s church life is not from Bethlehem to Jerusalem; it is from Galilee to the Jordan.

6召会的路是窄路。即使每个基督教的组织对主的恢复都没有反对，反而有很高的评价，转向召会之路的人数仍会与今天大致相同，只因为召会的路是窄路。有些人想到召会，也许会说，『这是诸天的国，当然这条路必定很高。』这条路虽高，却不是照著你的观念。这乃是从加利利到约但河的高速公路。

6The way of the church is a narrow way. Even if there were no opposition to the Lord’s recovery but rather a high appraisal from every Christian organization, the number of those who would turn to the way of the church would still be about the same as it is today, simply because the way of the church is a narrow way. When some consider the church, they may say, “This is the kingdom of the heavens. Certainly this way must be very high.” Although this way is high, it is not high according to your concept. Instead, it is a highway from Galilee to the Jordan

来到约但河

2. Coming to Jordan 2.

7我们曾指出，约但河是埋葬和复活的地方。因此，约但河表征了结和新生的起头。以色列人行经旷野约四十年，最终他们都被埋葬在约但河里。因此，约但河了结了他们，结束了他们在旷野飘流的历史，并且了结了飘流的时代。然而，约但河也给他们新的开始，因约但河给他们新生的起头，把他们引进新的时代。约但河把以色列人带出旷野，引进美地；美地就是基督。这就是约但河的意义。

7As we have pointed out, Jordan was a place of burial and resurrection. Thus, Jordan signifies termination and germination. The children of Israel traveled through the wilderness for about forty years, and eventually they were all buried in the Jordan River. Hence, the Jordan terminated them, ended their history of wandering in the wilderness, and terminated the age of wandering. But the Jordan also gave them a new beginning, for it germinated them and ushered them into a new age. It was the Jordan that brought the children of Israel out of the wilderness and into the good land, which is Christ. This is the significance of the Jordan

8今天在召会生活中，我们的路就是从加利利到约但河，从弃绝到了结和复活。我们都需要对那些藐视并弃绝我们的人说，『别了。我不寻求受你们的欢迎，我要到一个我能被了结并有新生起头的地方。』在召会生活中没有尊荣，却有了结。一天过一天，我们被了结。在召会中，我们彼此了结。我们天天，甚至时时彼此了结。但被了结是一件美事。了结不是结束，乃是开始，因为了结总是导致新生的起头。所以我们能见证，每次的了结都成为新生的起头。

8In the church life our way today is the way from Galilee to the Jordan, the way from rejection to termination and resurrection. We all need to say to those who despise and reject us, “Farewell. I shall not seek to be welcomed by you. I am going to the place where I can be terminated and germinated.” In the church life there is no honor; instead, there is termination. Day by day we are terminated. In the church we have a mutual termination. We terminate one another every day, even every hour. But it is a good thing to be terminated. Termination is not the end; it is the beginning, because termination always leads to germination. Therefore, we can testify that every termination becomes a germination

9有时候姊妹们说，『李弟兄，召会生活很美妙，但对我们姊妹常常很为难。我们知道弟兄是头，姊妹必须服从他们。弟兄们很好，但他们太强了，我们简直无法接受。好多次他们几乎把我们杀了。、』每当我听到这话，我就说，『那不是很好么?被了结是多么的好！姊妹们被弟兄们杀了不是很好么？』

9Sometimes the sisters say, “Brother Lee, the church life is wonderful, but it is often difficult for us sisters. We know that the brothers are the head and that we sisters must submit to them. The brothers are good, but they are too strong. We just cannot take it. Many times they have nearly killed us.” Whenever I heart his, I say, “Isn’tt hat good? How good it is to be terminated. Isn’t it good for the sisters to be killed by the brothers?”

10几年前，我应邀去某个召会，那里的弟兄告诉我，姊妹很情绪化，并且满了意见，他们发觉很难和姊妹有交通。他们简直不知道如何处理这种局面。几天以后，一些有问题的姊妹邀我共餐。她们这么作，目的是要得著机会表达她们的意见。她们告诉我，她们的忍耐被耗尽了，因为弟兄们太强了。她们要我给她们往前的路。几天之前，我因弟兄受压，但现在我因姊妹受压。我看见这样对弟兄姊妹彼此都是严肃而可怕的了结。弟兄和姊妹都在被了结。但这种彼此了结是非常积极的。你不爱被了结么？你在召会生活中若从未被了结，你自己就要豫备好。我能向你保证，在召会生活中，我们都要被了结，因为我们都在从加利利到约但河的路上。

10A few years ago I was invited to a certain church. The brothers there told me that the sisters were so emotional and opinionated that they found it very difficult to have fellowship with them. They simply did not know how to handle the situation. Several days later some of the very sisters in question invited me to lunch. Their purpose in doing so was to have an opportunity to express their opinion. They told me their patience was exhausted because the brothers were so strong. They wanted me to give them the way to go on. Several days earlier I had been pressed by the brothers, but now I was being pressed by the sisters. I saw what a serious and terrible termination that was for both the brothers and the sisters. Both the brothers and the sisters were being terminated. But that mutual termination is very positive. Do you not love to be terminated? If you have never been terminated in the church life, get yourself prepared. I can assure you that in the church life we all shall be terminated, because we are on the way from Galilee to the Jordan

11新人进入召会生活的时候可能会说，『阿利路亚！我已经看见了召会生活！太美妙了！』每当我听见这话，我里面就说，『不错，召会生活很美妙，但等著瞧，迟早这美妙的召会生活要把你了结。、』在召会生活中，我曾多次被了结。我至少经历了十次大了结。在烟台、上海、台北、马尼拉、洛杉矶和安那翰，我都被了结。奇妙的召会生活是了结的生活。美妙的召会生活把我们都了结了。要豫备好被了结。刚在召会生活中不久的人可能还在度召会蜜月。蜜月很甜美。但每对结了婚的夫妇都知道，蜜月最终转为了结。几乎每个丈夫都了结过自己的妻子，每个妻子也都了结过自己的丈夫。但这了结是非常积极的，因为这了结带进新生的起头。阿利路亚，了结产生复活！

11When new ones come into the church life, they may say, “Hallelujah! I have seen the church life! How wonderful!” Whenever I hear this, I say within, “Yes, it is wonderful, but wait awhile. Sooner or later, this wonderful church life will terminate you.” In the church life I have been terminated dozens of times. I have experienced at least ten major terminations. I was terminated in Chefoo, Shanghai, Taipei, Manila, Los Angeles, and Anaheim. The marvelous church life is surely a terminating life. The wonderful church life terminates us all. Be prepared to be terminated. Those who have been in the church life for just a short time are probably still on their church honeymoon. The honeymoon is fine. But as every married couple knows, the honeymoon eventually turns into termination. Nearly every husband has terminated his wife, and every wife has terminated her husband. But this termination is very positive because it brings in germination. Hallelujah, termination issues in resurrection

12召会生活诚然很美妙，但不是照著我们观念的那种美妙。这种美妙的召会生活迟早要把我们全都了结。牠要把你了结，并使你有新生的起头。我向你保证，你的一切所是、所有、所能，都要被了结。在召会中，可能需要十年之久来成就这事。那些在召会中已经十年的人能见证，他们这人的每一部分都已被了结。我们留在召会中越久，就越被了结。起初，被了结的经历很苦，后来却成为甜美的。今天对我而言，被了结是甜美的。在召会生活中多年经历被了结之后，你会乐于被了结。起初，你在召会生活中被了结时，会觉得很羞耻。然而逐渐的，了结对你成为甜美的经历。我们都在从加利利到约但河的路上，从弃绝之地到了结之地。

12The church life truly is wonderful, but not wonderful according to our concept. The wonderful church life sooner or later will terminate us all. It will both terminate you and germinate you. I assure you that whatever you are, whatever you have, and whatever you can do will all be terminated. It may take a history of ten years in the church to accomplish this. Those who have been in the church for ten years can testify that every part of their being has been terminated. The longer we stay in the church, the more we are terminated. At first, the experience of termination is bitter. But later it becomes sweet. For me today it is sweet to be terminated. After a number of years of being terminated in the church life, you will be happy to be terminated. At first when you are terminated in the church life, you feel ashamed. Gradually, however, it becomes a sweet experience for you. We are on the way from Galilee to the Jordan, from the place of rejection to the place of termination.

13在这了结之地，我们遇见了王。召会生活乃是我们遇见祂的地方。从我进入召会生活的时候起，我就一再被带到主面前。一天过一天，召会生活把我带给基督，也把君王基督带给我。最终，国度就在这里。因此，召会生活就是国度。

13It is in this place of termination that we meet the King. Here, in the church life, is where we meet Him. From the time I came into the church life, I have been brought to the Lord again and again. Day after day, the church life brings me to Christ, and it brings Christ the King to me. Eventually, the kingdom is here. This is the reason the church life is the kingdom

14我曾受弟兄会教导说，国度已虚悬起来，直到将来某个时候；我也受他们教导说，今天的召会不是国度。但我在经历中逐渐领悟，每次我被了结，就把我带给王，也把王带给我。在我的经历中，这就是国度的实际。藉著经历我开始认识，召会生活就是国度。我的经历告诉我，我从弟兄会所接受关于国度的教导是不准确的。按照我的经历，我知道我是在国度里。每次我被了结的时候，我就遇见王，国度就在那里。这不是道理的事，乃是经历的事。后来藉著进一步研读新约，我得著了关于国度这事的亮光，我的经历得了证实。现在我能放胆说，按照新约，今天国度就在这里。有些基督教教师，因为还没有被了结，就说国度已虚悬起来，直到将来某个时候。他们还没有带给王，王也还没有带给他们；因此，在他们日常的经历中没有国度。然而，你在从加利利到约但河的路上被了结之后，王和国度都会在这里。

14I was taught by the Brethren that the kingdom had been suspended until a future time. I was also taught that the church today was not the kingdom. But in my experience I gradually realized that every time I was terminated I was brought to the King and the King was brought to me. In my experience this was the reality of the kingdom. It was through experience that I first came to know that the church life is the kingdom. My experience told me that the teaching I received from the Brethren regarding the kingdom was not accurate. According to my experience, I knew I was in the kingdom. Every time I was terminated, I met my King, and the kingdom was present. This is not a matter of doctrine; it is a matter of experience. Later, through further study of the New Testament, I received light on the matter of the kingdom, and my experience was confirmed. Now I can boldly say that according to the New Testament the kingdom is here today. Because they have not been terminated, some Christian teachers say that the kingdom has been suspended until some future time. They have not been brought to the King, and the King has not been brought to them. Thus, in their daily experience they do not have the kingdom. However, after you have been terminated on the way from Galilee to the Jordan, both the King and the kingdom will be present.

受约翰的浸

3. Baptized by John 3.

15主耶稣从加利利出来，到约但河，要受约翰的浸。主耶稣以人的身分，照著神新约的作法，来受约翰的浸。四福音中只有约翰福音没有记载主受浸的事，13因为约翰见证主是神。马太三章十三节不是说，耶稣到约翰那里要成圣，乃是说祂来要受浸。每个基督徒都喜欢成圣，没有人喜欢在被了结并埋葬的意义上受浸。受浸就是被了结。我若告诉你，召会不会使你成圣，却会将你了结，你就会离开召会，并说，『我不要留在这里。我要成圣。我要召会使我更圣别。』但召会首先不是使你圣别，乃是一再将你了结。召会首先不是使人成圣的召会，乃是给人施浸的召会。想想主耶稣的事例。祂是真牧人，牧人总是领头。主耶稣是牧人－王，领头从加利利走到约但河受浸。神不是到约但河来登宝座，乃是被置于死地，被埋葬。

15The Lord Jesus came from Galilee to the Jordan to be baptized by John. As a man, the Lord Jesus came to be baptized by John the Baptist according to God’s New Testament way. Of the four Gospels only John’s does not give a record of the Lord being baptized, because he testifies that the Lord is God. Verse does not say that Jesus came to John to be sanctified; it says that He came to be baptized. Although every Christian likes to be sanctified, no one likes to be baptized in the sense of being terminated and buried. To be baptized is to be terminated. If I told you that the church will not sanctify you, but rather terminate you, you would turn away from the church and say, “I don’t want to stay here. I want to be sanctified. I want the church to make me more holy.” But the church will not firstly make you more holy; it will terminate you again and again. The church is not firstly a sanctifying church, but a baptizing church. Consider the case of the Lord Jesus. He was the true Shepherd. A shepherd always takes the lead. As the Shepherd-King, the Lord Jesus took the lead to walk from Galilee to the Jordan to be baptized. He did not come to the Jordan to be enthroned, but to be put to death, to be buried.

尽全般的义

4. To Fulfill All Righteousness 4.

16马太三章十四、十五节说，『约翰想要拦住祂，说，我当受你的浸，你反到我这里来么？耶稣回答说，你暂且容许我罢，因为我们理当这样尽全般的义。于是约翰容许了祂。』约翰不很明白，他希奇耶稣怎能受他的浸，他以为他当受耶稣的浸。这指明约翰多多少少还在他天然的生命里。虽然他三十多年来一直浸透在圣灵里，但一些天然的元素仍然存留。他在十四节的话是照著他天然的观念说出来的。因此，主回答他时似乎说，『你必须容许我受浸，不要用你天然的观念拦阻我。不要以为因著我能力比你更大，我就不需要受你的浸。容许我受浸罢，这样我们才能尽全般的义。』

16Verses 14 and 15 say, “But John would have prevented Him, saying, I have need to be baptized by You, and You are coming to me? But Jesus answering said to him, Permit it now, for in this way it is fitting for us to fulfill all righteousness. Then he permitted Him.” John did not understand very well, He wondered how Jesus could be baptized by him, and he thought that he should have been baptized by Jesus. This indicates that John was still somewhat in his natural life. Although he had been soaked in the Holy Spirit for more than thirty years, some natural element still remained. His word in verse 14 was uttered according to his natural concept. Thus, in answering him the Lord seemed to say, “You must permit Me to be baptized. Don’t frustrate Me by your natural concept. Do not think that because I am mightier than you I don’t need to be baptized by you. Permit Me to be baptized so that we may fulfill all righteousness

17义就是照著神所命定的作法生活、行事、为人，成为对的。在旧约里，遵守神所赐的律法就是义。现在神差遣施浸者约翰来设立浸，人受浸就是尽了在神面前的义，意即履行了神的要求。主耶稣不是以神的身分，乃是以一个典型的人，一个真以色列人的身分，来到约翰这里。因此，祂必须受浸，遵守神在这时代的安排，否则祂就和神不对了。

17Righteousness is to be right by living, walking, and doing things in the way God has ordained. In the Old Testament, to keep the law that God had given was righteousness. Now God had sent John the Baptist to ordain baptism. To be baptized is also to fulfill righteousness before God, that is, to fulfill the requirement of God. The Lord Jesus came to John, not as God, but as a typical man, a real Israelite. Hence, He must be baptized to keep this dispensational practice of God; otherwise, He would not be right with God

18义就是和神是对的。假定神在屋顶上开了一个门，说这门是进入屋内的正路。任何人不从这门进入屋内，他就和神不对了。也许你会说，『我不愿意从这门进入屋内。照我的观念，这门是错的，前门和边门才是对的。』你的作法在你眼中也许是对的，但在神眼中却不然。义不是你的意见，乃是神的命定。

18Righteousness is a matter of being right with God. Suppose God opens a door in the ceiling of a room and says that this is the proper way to enter the room. Anyone who does not enter the room through that door is not right with God. Perhaps you would say, “I don’t agree with entering the room through that door. According to my concept, this door is not right. The front door or the side door is the right door.” Your way may be right in your eyes, but not in God’se yes. Righteousness is not a matter of your opinion; it is a matter of God’so rd i nation

19在施浸者约翰的时代，神命定受浸为一条路。任何人要进入诸天的国，必须经过约翰的浸这条路。连耶稣基督也不能例外，连祂也必须经过这条路。否则，祂就缺了经过这门的义。主这样回答之后，约翰就明白了，并为祂施浸。

19At the time of John the Baptist, God ordained baptism as the way. Anyone who wanted to enter the kingdom of the heavens had to pass through the gateway of John’s baptism. Not even Jesus Christ could be an exception. Even He had to pass through this gateway. Otherwise, He would have lacked the righteousness of passing through this doorway. After the Lord answered him in such a way, John understood and baptized Him

20受浸是要在神眼中成为义的。我们这人的了结和新生的起头，就是在神面前的义。人受了浸，已经被了结，并得著新生的起头，和神就是对的。神的经纶就是要了结我们天然的人，并且用新生命使我们得著新生的起头。我们若要和神是对的，就必须在我们天然的生命里被了结，并且藉祂神圣的生命得著新生的起头。了结和新生的起头是最高的义。主耶稣这位属天之国的王领头被了结。这样，在神眼中祂尽了义。因此，祂是建立诸天之国的正确人选。

20To be baptized is to be righteous in the eyes of God. The termination and germination of our being is righteousness before God. One who has been baptized, who has been terminated and germinated, is right with God. God’secon o my is to terminate our natural man and germinate us with a new life. If we would be right with God, we must be terminated in our natural life and germinated with His divine life. Termination and germination is the highest righteousness. The Lord Jesus, as the King of the heavenly kingdom, took the lead to be terminated. In this way He fulfilled righteousness in the eyes of God. Thus, He was the right person to establish the kingdom of the heavens.

21主受浸不仅是照著神所命定的，尽了全般的义，也是让自己摆到死与复活里，使祂能彀不以天然的作法，乃以复活的作法来尽职。藉著受浸，祂甚至在实际死而复活的三年半以前，就在复活里生活并尽职了。照著我们的领会，主耶稣是在十字架上被置于死地，第三天复活。但在神眼中，以及照著主的领悟，神在钉十字架约三年半以前，就被置于死地了。在祂开始尽职之前，祂已经被置于死地并且复活了。因此，祂不是以天然的作法尽职。祂的职事完全是在祂复活的生命里。因此，祂进了义门，并且行走在义路上。祂在这路上所行的全都是义。

21The Lord was baptized not only to fulfill righteousness according to God’s ordination, but also to allow Himself to be put into death and resurrection that He might minister, not in a natural way, but in the way of resurrection. By being baptized He lived and ministered in resurrection even before His actual death and resurrection three and a half years later. According to our understanding, the Lord Jesus was put to death on the cross and resurrected on the third day. But in the eyes of God and according to the Lord’s realization, He was put to death three and a half years before His crucifixion. Before He began His ministry, He was already put to death and resurrected. Thus, He did not minister in a natural way. His ministry was absolutely in His resurrection life. Thus, He entered into the gateway of righteousness and walked along the pathway of righteousness. Whatever He did on this pathway was righteous.

22主耶稣再来的时候，许多人要对祂说，『主阿，主阿，我们不是在你的名里豫言过，在你的名里赶鬼过，并在你的名里行过许多异能么?（太七22。）主要对他们说，『我从来不认识你们，你们这些行不法的人，离开我去罢。』（太七23。）主似乎要说，『你是不法的人，我从不称许你，也不赞同你所行的，因为你不是在复活里行事。你所行的一切善事，都是以你天然的方式，并在你天然的生命里行的。你是不义的，你是不法的。』主耶稣藉著受浸进入义门，然后一直行走在义路上。因此，祂是公平者，公义者。（徒三14，七52，二二14。）

22When the Lord Jesus comes back, many will say to Him, “Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name do many works of power?” (7:22). The Lord will say to them, “I never knew you; depart from Me, workers of lawlessness” (7:23). The Lord will seem to say, “You are a lawless person. I never approved of you nor agreed with what you did, because you did not do things in resurrection. All the good things you did were done in your natural way and in your natural life. You are not righteous; you are lawless.” Through baptism the Lord Jesus entered into the gateway of righteousness, and then He walked continually along the pathway of righteousness. Therefore, He was the just One, the righteous One (Acts 3:14; 7:52; 22:14

二、为圣灵所膏

B. With the Holy Spirit

23马太三章十六节说，『耶稣受了浸，随即从水里上来，看哪，诸天向祂开了，祂就看见神的灵，彷佛鸽子降下，落在祂身上。』耶稣不仅藉著受浸而受膏，祂也为圣灵所膏。

23Verse 16 says, “And having been baptized, Jesus went up immediately from the water, and behold, the heavens were opened to Him, and He saw the Spirit of God descending as a dove and coming upon Him.” Not only was Jesus anointed through baptism, but He was also anointed with the Holy Spirit

从水里上来

1. Rising Up from the Water 1.

24受浸之后，主从水里上来。这表征祂受死并埋葬之后，从死人中复活。

24In His baptism the Lord rose up from the water. This signifies that after His death and burial, He was raised from the dead.

诸天向祂开了

2. The Heavens Being Opened to Him 2.

25主受浸，尽了神的义，并被摆到死与复活里，就得著三件事：诸天开了、神的灵降下、以及父说话。今天我们也该是一样。

25The Lord’s baptism to fulfill God’s righteousness and to be put into death and resurrection brought Him three things: the open heaven, the descending of the Spirit of God, and the speaking of the Father. It should be the same today with us.

26因为主耶稣受了浸，尽了神的义，诸天就向祂开了，圣灵就降在祂身上，并且父说到祂。祂受浸，尽了神的义，就使神喜悦。因此，祂的受浸开启了诸天，带下了圣灵，并开了父的口。藉著被了结，我们就能得著开启的天、降下的灵、和父的说话。我们许多人能见证，每当我们被了结，诸天就开启了。反之，每当我们受欢迎并受尊敬，诸天就关闭了。在召会生活中，每当我们被了结，诸天就开了。不仅如此，每次的了结都带下圣灵，并且开了我们天父的口。那时父会说，『我亲爱的。』我能见证，我听见神说话的最甜美的时候，乃是被了结的时候。也许我被了结到流泪的地步，但我的被了结却开了父的口，祂向我说甜美的话。祂只说，『我亲爱的孩子，』这句简单的话就壳了，这话满了怜悯和恩典。祂说，『我亲爱的孩子，』这是何等的安慰和力量！在召会生活中，我们有许多这样的经历。然而，在召会以外，很少经历这样的事。在召会生活中，我们被了结时，诸天就开了，那灵就来了，父也说话了。我们就得著开启的天、施膏的灵、和说话的父。

26Because the Lord Jesus was baptized, fulfilling God’s righteousness, the heavens were opened to Him, the Holy Spirit descended upon Him, and the Father spoke concerning Him. His being baptized to fulfill God’s righteousness pleased God. Thus, His baptism opened the heavens, brought down the Holy Spirit, and opened the mouth of the Father. The way we can have an open heaven, the descending Spirit, and the speaking of the Father is to be terminated. Many of us can testify that whenever we have been terminated, the heavens have been opened. On the contrary, whenever we were welcomed and honored, the heavens were closed. Whenever we are terminated in the church life, the heavens are opened. Moreover, every termination brings down the Holy Spirit and opens the mouth of our heavenly Father. At that time the Father will say, “My beloved.” I can testify that my sweetest times of hearing God’s speaking have been times of termination. Perhaps I was terminated to the point of tears, but my termination opened the mouth of the Father, who spoke a sweet word to me. He only said, “My beloved child.” This simple word is sufficient. It is full of mercy and grace. What a comfort and a strength it is for Him to say, “My beloved child”! In the church life we have many experiences like this. However, seldom are such things experienced outside the church. In the church life, when we are terminated, the heavens are opened, the Spirit comes, and the Father speaks. We have an open heaven, the anointing Spirit, and the speaking Father

神的灵降在祂身上

3. The Spirit of God Descending upon Him 3.

27马太三章十六节说，『祂就看见神的灵，彷佛鸽子降下，落在祂身上。』主耶稣在神的灵降到祂身上以前，已经从圣灵而生，（路一35，）证明祂里头早有神的灵，这是为著祂的出生。现在神的灵降在祂身上，是为著祂的职事。这应验了以赛亚六十一章一节，45:7四十二章一节，和诗篇四十五篇七节的话，为要膏新王，并把祂介绍给祂的百姓。

27Verse 1 6 says, “He saw the Spirit of God descending as a dove and coming upon Him.” Before the Spirit of God descended and came upon Him, the Lord Jesus was born of the Spirit (Luke 1:3 5), which proved that He already had the Spirit of God within Him. That was for His birth. Now, for His ministry, the Spirit of God descended upon Him. This was for the fulfillment of Isaiah 61:1; 42:1; and Psalm to anoint the new King and introduce Him to His people.

28鸽子是温柔的，牠的眼睛一次只能看一样东西。因此，鸽子表征在眼光与目的上的温柔和单纯。因著神的灵彷佛鸽子降在主耶稣身上，祂就能专注于神的旨意，温柔并单纯的尽职。

28A dove is gentle, and its eyes can see only one thing at a time. Hence, it signifies gentleness and singleness in sight and purpose. By the Spirit of God descending upon Him as the dove, the Lord Jesus ministered in gentleness and singleness, focusing solely on the will of God

29主耶稣是由圣灵成孕。（太一18，20。）祂是由圣灵而生，由圣灵所构成。圣灵是祂的构成成分。然而，祂仍然需要圣灵的浸，圣灵的浇灌。祂在童女马利亚腹中时，就由圣灵所构成。这就是说，祂是圣灵的构成。这是里面的。在外面，祂还需要圣灵降在祂身上。

29The Lord Jesus was conceived of the Holy Spirit (1:18, 20). He was born of the Holy Spirit and constituted with the Holy Spirit. The Holy Spirit was His constituent. Nevertheless, He still needed the baptism of the Holy Spirit, the outpouring of the Holy Spirit. When He was in the womb of the virgin Mary, He was constituted with the Holy Spirit. This means that He was a constitution of the Holy Spirit. That was something inward. Outwardly, He still needed the Holy Spirit to come down upon Him

30既然耶稣在受浸之前，圣灵就在祂里面，为甚么圣灵还要降在祂身上？难道有两位灵么？神的灵不是在耶稣里面么？的确是。那么圣灵为甚么还降在祂身上？难道祂里面的灵和降在祂身上的灵不同么？除了那已经在祂里面的灵，难道还有另一位灵降在祂身上么？若说这两者是一位灵，我就要问，这两位灵如何能成为一？那已经住在主耶稣里面的灵，就是降在祂身上的灵。耶稣有灵么？是的。祂有。那么圣灵为甚么还降在祂身上？我和你在这里，既然我在这里，我怎么还能到你这里来？虽然我在这里，就不可能再到你这里来，但对这位神圣的人物，这却是可能的。主是奇妙的。祂能同时在这里，又到这里来。基督是在你里面，还是在诸天之上？祂既在我们里面，又在诸天之上。因此，主既在这里，又到这里来。

30Since the Spirit was in Jesus before He was baptized, why did the Spirit come down upon Him? Are these two Spirits? Was not the Spirit of God in Jesus? Certainly He was. Then why did the Spirit still descend upon Him? Was the Spirit within Him different from the Spirit who came down upon Him? Is the Spirit who descended upon Him another Spirit in addition to the Spirit who was already within Him? If you say that these two were one Spirit, I would ask how these two Spirits could be one. The same Spirit who already indwelt the Lord Jesus came down upon Him. Did Jesus have the Spirit or not? Yes, He did. Why then did the Spirit still descend upon Him? I am here with you. Since I am here, how could I still come to you? Although it is not possible for me to be here and yet still be coming, it is not impossible with the divine Person. The Lord is wonderful. At the same time, He can be both here and also coming. Is Christ in you or is He in the heavens? He is both in us and in the heavens. Thus, the Lord is both here and coming

父对祂说话

4. The Father Speaking to Him 4.

31马太三章十七节说，『看哪，又有声音从诸天之上出来，说，这是我的爱子，我所喜悦的。』圣灵的降下，是基督的受膏；父的说话，乃基督是爱子的见证。这里是一幅神圣三一的图画；子从水里上来，灵降在子身上，父说到子。这证明父、子、灵同时存在。这是为了完成神的经纶。

31Verse 17 says, “And behold, a voice out of the heavens, saying, This is My beloved Son, in Whom I delight.” While the descending of the Spirit was the anointing of Christ, the speaking of the Father was a testimony to Him as the beloved Son. Here is a picture of the divine Trinity: the Son went up from the water, the Spirit descended upon the Son, and the Father spoke concerning the Son. This proves that the Father, the Son, and the Spirit exist simultaneously. This is for the accomplishment of God’secon o my.

32国度宪法的颁布（二）

32The Decree Of The Kingdom’s Constitution (2)

33诸天的国绝对与我们的灵有关。马太五章的第一福，就是在我们灵里的福：『灵里贫穷的人有福了。』（太五3。）因此，这一章所说诸天之国的第一面，与我们人的灵有关。

33The kingdom of the heavens is absolutely related to our spirit. The first blessing in chapter five is a blessing in our spirit: “Blessed are the poor in spirit” (5:3). Thus, the first aspect of the kingdom of the heavens covered in this chapter is related to our human spirit

34有些译本把三节繙得很差，就如，『心思谦卑的人快乐了，』『虚心的人有福了。』主耶稣说到灵里贫穷时，大多数的基督徒并不领会祂所说的是甚么。不仅如此，他们也不认识诸天的国完全是在我们灵里的事。我们若不认识自己的灵，对诸天的国就了了。因为诸天的国与我们的灵有关。

34There are some very poor translations of verse 3, such as, “Happy are the humble minded,” and “Blessed are the humble in heart.” Most Christians do not understand what the Lord Jesus was talking about when He spoke of being poor in spirit. Furthermore, they do not know that the kingdom of the heavens is altogether a matter in our spirit. If we do not know our spirit, we are through with the kingdom of the heavens because the kingdom of the heavens is related to our spirit

35主耶稣在山上说话时，祂知道听众的真实光景。这些听众是加利利人，他们充满了传统的宗教观念。在约翰四章，甚至那不道德的撒玛利亚妇人也有许多宗教观念。她和主耶稣的谈话暴露了这事实。若是连这样一个低阶层的妇人都充满了宗教观念，那些加利利渔夫必然也充满了宗教观念。他们每年三次上耶路撒冷去过节，每次至少停留一星期。这一个事实给你看见，加利利的渔夫不是虚空的器皿。主耶稣在地上的时候，所有的人，无论是犹太人、罗马人、或希腊人，都是充满的。犹太人充满了他们传统的宗教观念、圣经知识和律法教训。他们知道圣城、圣殿、以及祭司事奉的神圣体系。他们知道祭坛、祭物、节期、典章和规条，他们认为这一切都是外面的祝福。连这些站在主耶稣面前的犹太人都充满了传统的观念，希腊人和罗马人就不用题了。

35As the Lord Jesus was speaking there on the mountain, He knew the actual situation of His audience, an audience composed of Galileans. Those Galileans were filled with the traditional concepts of religion. Even the immoral Samaritan woman in John chapter four had a number of religious concepts. Her conversation with the Lord Jesus exposed this fact. If even such a woman of low class was filled with religious concepts, certainly the Galilean fishermen were filled also. Three times a year they went up to Jerusalem for the feasts and stayed each time for at least a week. This one fact shows you that the Galilean fishermen were not empty vessels. During the time the Lord Jesus was on earth, all the people, whether they were Jews or Romans or Greeks, were filled up. The Jews were filled with their traditional religious concepts, with their scriptural knowledge, and with the teachings of the law. They knew all about the holy city, the holy temple, and the sacred system of priestly service. They knew about the altar, the sacrifices, the festivals, the ordinances, and the regulations, all of which they considered outward blessings. There is no need to mention the Greeks and the Romans, for even the Jews that stood in front of the Lord Jesus were filled with their traditional concepts

36主耶稣以新王的身分来开始新的时代。随著新王的来临，神开始了新的经纶。神的新时代与一个奇妙的人有关。就表号说，这新的经纶就是这个人。不要以为诸天的国是基督以外的东西。不，诸天的国就是基督自己。没有王，我们就不会有国度。没有基督，我们就不会有诸天的国。当法利赛人问主耶稣，神的国几时来到，祂回答说，『看哪，神的国就在你们中间。』（路十七21。）主对法利赛人所说的话，指明祂自己就是国度。耶稣在那里，国度也在那里。国度就是王自己。所以，我们得著王，也就得著国度。

36The Lord Jesus came as the new King to start a new dispensation. With the coming of the new King, God began a new economy. God’s new dispensation is involved with a wonderful Person. Speaking figuratively, this new economy is simply this Person. Do not consider the kingdom of the heavens as something apart from Christ. No, it is Christ Himself. Without the King, we could not have the kingdom. We cannot have the kingdom of the heavens without Christ. When the Pharisees asked the Lord Jesus when the kingdom of God would come, He replied, “Behold, the kingdom of God is among you” (Luke 17:21). The Lord’sword to the Pharisees indicated that He Himself was the kingdom. Where Jesus is, there the kingdom is also. The kingdom is simply the Person of the King. Therefore, when we have the King, we also have the kingdom.

37当彼得、安得烈、雅各和约翰上耶路撒冷去过节时，施浸者约翰正在耶路撒冷以外的旷野尽职事。毫无疑问，这四个人被吸引到他那里。至终，他们遇见了主耶稣，并且在约但河边得救了。主耶稣和这四个门徒一样，在约但河里受了浸，并且在那里受了膏。主耶稣受膏之后，接著有四十天之久受试验。那四十天对这四个新得救的门徒也是试验。主耶稣通过了试验，但门徒失败了。他们忘了在约但河边得救的经历，回到加利利海边谋生。两个从事打鱼的工作，两个从事补网的工作。他们回到加利利海边打鱼、补网，这事实证明他们被打败了。虽然他们得救了，但他们回到老旧的光景里。因此，他们失败了。

37When Peter, Andrew, James, and John went up to Jerusalem to attend the feasts, John the Baptist was ministering in the wilderness outside Jerusalem. No doubt these four were attracted to him. Eventually, they met the Lord Jesus and were saved there by the riverside of the Jordan. The Lord Jesus was baptized in the Jordan, as were these four disciples, and He was anointed there. Following the anointing of the Lord Jesus, there was a period of forty days when He was tested. Those forty days were also a test to these four newly saved disciples. The Lord Jesus passed the test, but the disciples failed it, forgetting their experience of salvation by the riverside of Jordan and returning to the Sea of Galilee to make a living. Two carried on the work of fishing, and two the work of mending the nets. The fact that they returned to the Sea of Galilee to fish and to mend the nets proves that they had been defeated. Although they had been saved, they returned to their old situation. Hence, they were failures

38新王被引到旷野，在那里祂胜过了仇敌。新王战胜撒但以后来到加利利海边，令彼得、安得烈、雅各和约翰大吃一惊。在加利利海边，主耶稣第二次接触他们。我们在第十二篇信息中看见，这四个门徒第一次被带到主面前时，他们看见祂是神的羔羊。但第二次主是大光，给他们恩典的眷临。圣经对这四个门徒的蒙召，描述非常精简。彼得和安得烈正在打鱼，雅各和约翰正在补网。忽然，他们在四十多天前遇见的那位，像大光一样照耀在他们身上。他们领悟这是神的羔羊，他们也被吸引到祂那里。然而，这次神的羔羊是照耀在他们身上的大光。新王照耀在他们身上以后，说，『跟从我，』这四个门徒就跟从了祂。至终，这四个人影响了别人跟从主耶稣，并且群众被吸引到祂那里。

38The new King was led into the wilderness where He gained the victory over the enemy. After winning the battle against Satan, the new King came to theSe a of Galilee, much to the surprise of Peter, Andrew, James, and John. Thereby theSe a of Galilee the Lord Jesus contacted them the second time. As we saw in message twelve, the first time these four disciples were brought to the Lord, they saw Him as the Lamb of God. But the second time, the Lord paid them a gracious visitation as the great light. The Bible is very economical in its description of the calling of these four disciples. Peter and Andrew were fishing, and James and John were mending their nets. Suddenly, the One whom they had met more than forty days before appeared as a great light shining upon them. They realized that this was the Lamb of God, and they were attracted to Him. However, this time the Lamb of God was the great light shining upon them. After shining upon them, the new King said, “Follow Me,” and these four disciples followed Him. Eventually, these four influenced others to follow the Lord Jesus, and crowds were drawn to Him.

39当主耶稣上了山顶，门徒到祂跟前来成为内圈，就是新王颁布宪法的直接听众。祂所说的第一件事就是『灵里贫穷的人有福了。』这句话接续四章十七节主的传讲，在那里祂曾说：『你们要悔改，因为诸天的国已经临近了。』在主的传讲中，祂对付了心思，思想。祂似乎说，『你们必须悔改，你们在思想和心智上必须有所改变，你们的心思需要转变。』毫无疑问，彼得、安得烈、雅各和约翰在悟性上，都有真实的转变。他们在内圈，作新王颁布宪法的直接听众之时，他们的心思没有问题。他们的思想已经改变了。

39When the Lord Jesus went up to the top of the mountain, His disciples came to Him to be the inner circle, the direct audience, for the decree of the new King. The first thing He said was, “Blessed are the poor in spirit.” This word was the continuation of the Lord’sp reaching in 4:17, where He had said, “Repent, for the kingdom of the heavens has drawn near.” In His preaching the Lord dealt with the mind, the thoughts. He seemed to be saying, “You must repent. You must have a change in your thinking, in your mentality. Your mind needs to be turned.” Undoubtedly Peter, Andrew, James, and John all had a genuine turn in their understanding. By the time they were in the inner circle to be the direct audience for the decree of the new King, there was no problem concerning their mind. Their thinking had already undergone a change

40转变我们的心思，就使我们能进入国度，国度也能进入我们里面。心思不是接收器，也不是内室，心思乃是门。接收器，内室是我们的灵。因此，我们的心思是门，我们的灵是内室。在四章十七节主说，『你们要悔改，因为诸天的国已经临近了。』在五章三节主说，人灵里贫穷的人有福了，因为诸天的国是他们的。』我们必须把这两句话摆在一起。转变过的心思是诸天的国藉以进入我们里面的门。国度进来，就栽种在我们灵里。国度经由我们心思的门进来，达到我们的灵。接受国度且保留国度的，是我们的灵，不是我们的心思。所以，我们的灵是诸天之国的接收器和容器。

40Turning our mind provides a gateway for us to enter into the kingdom and for the kingdom to enter into us. The mind is neither the receiver nor the inner chamber; it is the gateway. The receiver, the inner chamber, is our spirit. Thus, our mind is the gateway, and our spirit is the inner chamber. We must put the Lord’sword in 4:17, “Repent, for the kingdom of the heavens has drawn near,” with His word in 5:3, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens.” The mind that has turned is the gateway through which the kingdom of the heavens comes into us. When the kingdom comes in, it is implanted in our spirit. It enters through the gateway of our mind and it arrives at our spirit. It is our spirit, not our mind, that receives the kingdom and retains it. Therefore, our spirit is the receiver and container of the kingdom of the heavens

41那些知道福音秘诀的传福音者，传讲时首先对付人的心思，然后继续对付人的灵。传福音必须对付人的心思，对付人的思路，这使人悔改，在思想和生活方式上有所转变。人一悔改，正确的传福音者就会请他祷告，并呼求主的名。这不是对付心思，乃是对付灵。人运用灵祷告，并呼求主的名以后，主就立刻进入他的灵，主经过他心思的门，达到他的灵。

41In their preaching, those evangelists who know the secret of the gospel firstly deal with people’s mind. Then they proceed to deal with their spirit. The preaching of the gospel must deal with people’s mind, with their way of thinking. This is to cause them to repent, to have a turn in their thinking and way of life. As soon as someone has repented, the proper preacher of the gospel will ask him to pray and to call on the name of the Lord. This is not the dealing with the mind, but the dealing with the spirit. After a person exercises his spirit to pray and to call on the name of the Lord, the Lord will immediately come into his spirit, passing through the gateway of the mind and arriving a this spirit.

42经由我们的心思进入我们灵里的主耶稣，乃是王。国度是随著祂的。王进入人的灵里，意思就是国度也进入人的灵里。从这时起，王和国度都留在人的灵里。在今天堕落基督教的教训里，少有人指出，进入我们灵里的基督，就是王带著国度。祂进入你的灵，国度就与祂一同进来。如今，在我们灵里不只有救主，也有王带著国度。

42The very Lord Jesus, who has entered our spirit through our mind, is the king. The kingdom is with Him. When the King enters someone’s spirit, this means that the kingdom also enters into his spirit. From that time onward, both the King and the kingdom remain in his spirit. In the teaching of today’s degraded Christianity, very few point out that the Christ who enters into our spirit is the very King with the kingdom. When He comes into your spirit, the kingdom arrives with Him. Now in our spirit not only do we have the Savior; we also have the King with the kingdom

43历年来，我们一直强调提后四章二十二节的重要性：『愿主与你的灵同在。』我们总是把这话应用在生命的事上。然而，如今我们也必须看见，每当我们说主耶稣与我们的灵同在，意思就是国度与我们的灵同在。这位主耶稣不仅是救主和生命，也是王带著国度。今天我们可以宣告说，『在我的灵里有救主、生命、王和国度！』当我们悔改，相信主耶稣是救主、生命、和王带著国度，祂就进入我们灵里，栽种在我们灵里。所以如今在我们灵里有救主、生命、和王带著国度。我们藉著心思悔改，灵里贫穷，将这样的一位接受到我们里面。

43Throughout the years, we have emphasized the importance of 2 Timothy 4:22: “The Lord be with your spirit.” We have always applied this to the matter of life. However, now we must also see that whenever we say that the Lord Jesus is with our spirit, it means that the kingdom is with our spirit. This Lord Jesus is not only the Savior and the life, but also the King with the kingdom. Today we may declare, “In my spirit I have the Savior, the life, the King, and the kingdom!” When we repented and believed in the Lord Jesus as the Savior, the life, and the King with the kingdom, He entered our spirit and was implanted there. Therefore, in our spirit we now have the Savior, the life, and the King with the kingdom. We received such a One into us by being repentant in our mind and poor in spirit

44当我远离神，在堕落的光景中行事为人，我充满了哲学和宗教。我不仅朝错误的方向行走，我也充满了没有价值的观念和想法。当我听见福音的传讲，我在心思里有了转变，我的心思改变了，然而，我还充满了许多哲学和宗教观念。因此，我不仅需要在心思里转变，还需要在灵里贫穷。灵里贫穷就是倒空我们的灵，从我们这人的深处敞开，卸去一切其他的东西，使主耶稣能进入我们灵里。祂进入我里面时，是以王的身分带著国度进来。所以，你若灵里贫穷，诸天的国就是你的。也许你的生活已经回转了，如今你和主面对面了，但你的灵如何？你的灵是向祂敞开的，还是充满了许多其他的东西？你仍旧充满了哲学和宗教观念么？也许希腊人充满柏拉图的哲学，中国人充满了孔子的教训，犹太人充满了摩西的教训。为了让王带著国度进入你里面，你必须灵里贫穷。这就是说，你必须从你这人的深处敞开，并且丢弃一切充满你的观念、意见和想法。你倒空你的灵，王带著国度就要进入你里面，那么诸天的国就是你的。

44When I was walking in my fallen condition faraway from God, I was filled with philosophy and religion. Not only was I walking in the wrong direction, but I was also filled with worthless concepts and thoughts. When I heard the preaching of the gospel, I had a turn in my mind; my mind was changed. Nevertheless, I was still full of many philosophical and religious concepts. Thus, I not only needed to have a turn in my mind, but also to become poor in spirit. To be poor in our spirit is to empty our spirit. It is to open up from the depths of our being and to be unloaded of all other things so that the Lord Jesus may be able to enter our spirit. When He came into me, He came as the King with the kingdom. Therefore, if you are poor in spirit, yours is the kingdom of the heavens. Although you may have made an about- face in your life and you may now be standing face to face with the Lord, what about your spirit? Is your spirit open to Him, or is it filled with other things? Are you still filled with philosophical and religious concepts? The Greeks may be filled with the philosophy of Plato, the Chinese with the teachings of Confucius, and the Jews with the teachings of Moses. For the King with the kingdom to come into you, you must be poor in your spirit. This means that you must open up from the depths of your being and cast out all the concepts, opinions, and thoughts that have been filling you. When you have emptied your spirit, the King with the kingdom will come into you. Then yours is the kingdom of the heavens.

45请仔细注意三节的动词时态，不是未来式，乃是现在式。这一节不是说，『诸天的国将是他们的；』乃是说，『诸天的国是他们的。』你从全人深处，就是从你的灵敞开，并且卸去自己的东西，倒空你的灵时，王这位赐生命的灵，就要经由你悔改心思的门，进入你的灵里，作你的王和国度。从那时起，国度就在你里面，诸天的国就是你的。这是照著新约的救恩。

45Please pay careful attention to the tense of the predicate in verse 3. It is not future tense, but present tense. This verse does not say, “Theirs will be the kingdom of the heavens”; it says, “Theirs is the kingdom of the heavens.” When you open from the depths of your being, that is, from your spirit, and unload yourself and empty your spirit, the King as the life- giving Spirit will enter in through the gateway of your repentant mind and come into your spirit to be your King with the kingdom. From then on, the kingdom is within you, and the kingdom of the heavens is yours. This is salvation according to the New Testament

46然而，今天堕落的基督教已失去了这个。当你接受主耶稣，你是否领悟有一种管治进入了你里面？这管治就是国度的掌权。我们不仅有救主和生命，我们还有王。这位王从我们的灵里行使祂的权柄。即使你今天刚得救，你里面也已经有了这国度。虽然我是五十多年前得救的，但我没有比刚得救的人多些甚么。在我们里面的那位是我们的救主，我们的生命，也是我们的王带著国度。祂是何等丰富，何等高超！因著我们已经把祂接受到我们灵里，诸天的国就是我们的。国度是我们的，国度就在我们灵里。

46However, today’s degraded Christianity has missed this. When you received the Lord Jesus, did you realize that a kind of ruling had come into you? This ruling is the reigning of the kingdom. We have not only the Savior and the life, but also the King. This King exercises His authority from within our spirit. Even if you were just saved today, you already have this kingdom within you. Although I was saved more than fifty years ago, I do not have anything more than someone who has just been saved. The One within us is our Savior, our life, and our King with the kingdom. How rich and how high He is! Because we have received Him into our spirit, ours is the kingdom of the heavens. The kingdom is ours, and the kingdom is in our spirit

47现在我们应该领会三节的意义：『灵里贫穷的人有福了，因为诸天的国是他们的。』我们需要更换代名词，并且说，『灵里贫穷的人有福了，因为诸天的国是我们的。』一旦我们领会这一节的意义，就知道国度要虚悬到千年国的教训是何等错误。这一节的『是』字证明诸天的国现在就是我们的。我们何等有福！灵里贫穷何等有福！我们若灵里贫穷，诸天的国就是我们的。你若将这话接受到你里面，你绝不会依然故我。这一节胜过百篇信息。阿利路亚，诸天的国是我们的！我们真是有福且快乐。灵里贫穷的人有福了，快乐了，因为诸天的国是我们的。

47Now we should understand the meaning of verse 3: “Blessed are the poor in spirit, for theirs is the kingdom of the heavens.” We need to change the pronoun and say, “Blessed are the poor in spirit, for ours is the kingdom of the heavens.” Once we understand the meaning of this verse, we see what a mistake it is to teach that the kingdom has been suspended until the millennium. The word, “is” in this verse proves that the kingdom of the heavens is ours right now. How blessed we are! How blessed it is to be poor in spirit! If we are poor in spirit, ours is the kingdom of the heavens. If you take this word into you, you will never be the same. This one verse is better than a hundred messages. Hallelujah, ours is the kingdom of the heavens! We are truly blessed and happy. Blessed and happy are the poor in spirit, for ours is the kingdom of the heavens.

二、哀恸的人得安慰

B. Those Mourning to Be Comforted

48我们听见我们今天就在诸天的国里，虽然应当十分喜乐，但在下一节主耶稣告诉我们要哀恸。四节说，『哀恸的人有福了，因为他们必得安慰。』说哀恸的人有福了，快乐了，似乎不合逻辑。然而，我们若用充满了王和国度的灵祷告一段时间，我们就会开始为今天消极的局面哀恸。世界的整个局面，同著神的经纶都是消极的。撒但、罪、己、黑暗和世界，辖制了全地的人。神的荣耀受羞辱，基督被弃绝，圣灵遭阻挠，召会荒凉，己败坏，全世界都是邪恶的。因此，神要我们为这样的局面哀恸。因为国度在我们里面，我们就被内住的王征服、约束并管治。我们若在这管治之下，看看环境和今天的世局，我们就会叹息哀恸。

48Although we should be very happy to hear that we are in the kingdom of the heavens today, in the very next verse the Lord Jesus told us to mourn. Verse 4 says, “Blessed are those who mourn, for they shall be comforted.” It does not seem logical to say that those who mourn are blessed and happy. However, if we pray for a certain period of time, with a spirit filled with the King and the kingdom, we shall begin to mourn over the negative situation of today. The entire situation of the world is negative in relation to God’secon o my. Satan, sin, self, darkness, and worldliness predominate among all people on earth. God’s glory is insulted, Christ is rejected, the Holy Spirit is frustrated, the church is desolated, self is corrupted, and the whole world is evil. Hence, God wants us to mourn over such a situation. Because the kingdom is in us, we are subdued, controlled, and ruled by the indwelling King. If, while we are under this rule, we look at the environment and the situation of today’s world, we shall sigh and mourn

49然而，这样哀恸是一种福分，因为主说哀恸的人『必得安慰。』我们若照著神和神的经纶哀恸，就必因得著诸天之国为赏赐，受到安慰。我们会看见神属天的管治，管理一切消极的局面。我曾多次经历哀恸而得安慰。不要失望。我们必须哀恸，但我们满了盼望。王就要来临，仇敌要被打败，这地要被基督收复。我们迟早要得安慰。在主的恢复里，我们看见这么多人寻求主和神的国度，这岂不是一种安慰么？这对我是何等的安慰？你若从未经历灵里哀恸，那你看见这么多人只关心主的国度，就不能领悟这是何等的甜美和安慰。为这缘故，我们宝爱所有在主恢复里的亲爱圣徒。所有的召会同所有寻求的圣徒，对每个哀恸的灵都是真正的安慰。

49This mourning, however, is a blessing, for the Lord said that those who mourn “shall be comforted.” If we mourn according to God and His economy, we shall be comforted by being rewarded with the kingdom of the heavens. We shall see God’s heavenly ruling overall the negative situation. Many times I have had the experience of mourning and being comforted. Do not be disappointed. We must mourn, yet we are filled with hope. The King is coming, the enemy will be defeated, and the earth will bere gained by Christ. Sooner or later, we shall be comforted. Is it not a comfort to see so many in the Lord’s recovery seeking the Lord and His kingdom? What a comfort this is to me! If you have never experienced mourning in your spirit, then you cannot realize how sweet and comforting it is to see so many who care only for the Lord’skin gdom. For this reason, we love all the dear saints in the Lord’s recovery. All the churches with all the seeking saints are a real comfort to every mourning spirit.

三、温柔的人承受地土

C. The Meek to Inherit the Earth

50这些经节的次序非常有意义。首先我们灵里贫穷，接受王带著国度并且盛装祂。然后我们为可怜的局面哀恸而得安慰。接著就说到温柔的人。五节说，『温柔的人有福了，因为他们必承受地土。』这里的『地土，』是指将来被征服的世界。今天这地是在撒但统治下属世的国。但日子将到，主这位王要收复这世界。启示录十一章十五节说，『世上的国，成了我主和祂基督的国，祂要作王，直到永永远远。』启示录十一章十五节所说的世界，就是马太五章五节的地土。

50The sequence in these verses is very significant. Firstly we are poor in spirit to receive the King with the kingdom and to contain Him. Then we mourn over the pitiful situation and are comforted. Following this, we have a word about the meek. Verse 5 says, “Blessed are the meek, for they shall inherit the earth.” Some translators have said that the Greek word rendered “earth” should be “land.” But whether we translate this as earth or land, it refers to the coming subdued world. Today the earth is a worldly kingdom under the rule of Satan. But the day is coming when the Lord, the King, will regain this world. Revelation 11:15 says, “The kingdom of the world has become the kingdom of our Lord and of His Christ, and He shall reign forever and ever.” The world spoken of in Revelation 11:15 is the earth in verse 5

51在马太五章五节主说，温柔的人必承受地土。三节中灵里贫穷的人，和四节中哀恸的人，就是五节中温柔的人。许多基督徒不领会温柔是甚么意思。温柔的意思不只是温和、谦卑、柔顺。温柔的意思就是不抵抗世人的反对，甘心忍受。温柔的意思就是不争战、不抵抗。我们若是温柔，在今世甘心忍受世人的反对，来世就必承受地土，如路加十九章十七、十九节，和希伯来二章五至八节所启示的。

51In Matthew 5:5 the Lord says that the meek will inherit the earth. Those who are poor in spirit in verse 3 and who mourn in verse 4 are now the meek in verse 5. Many Christians do not understand what it means to be meek. It does not mean simply to be gentle, humble, and submissive. To be meek means not to resist the world’s opposition, but to suffer it willingly. To be meek means not to fight or to resist. If we are meek, willing to suffer the world’s opposition in this age, we shall inherit the earth in the coming age, as revealed in Hebrews 2:5-8 and Luke 19:17, 19

52今天，谁争谁就获得地土；你若不争，就不会得著地土，这就是有这么多战争的原因。国与国互相争战，要为自己得著更多的地土。世人是靠争获得地土，但诸天的国是藉著温柔获得地土。我们不需要争，却需要温柔。有些青年人喊口号说要得地。但得地的方法不是靠著口号、喊叫或争战，乃是藉著温柔。温柔的人有福了，因为他们必承受地土。你是争的人，还是温柔的人？你若要承受地土，就必须温柔。主耶稣回来时，要收复这地。然而，祂被捉拿、审问、钉死在各各他时，却是温柔的。祂被钉在十字架上时，并没有抵抗。在每一方面祂都是温柔的，祂温柔到底。至终，这地的收复不是靠争的人，乃是靠温柔的人。在几星期以前，一个反对者告诉我们一位弟兄说，『我们要使你们销声匿迹。』时间会说明谁会销声匿迹。争的人会销声匿迹，温柔的人却不会。反之，温柔的人必承受地土。撒但总是在争，但主耶稣从来不争，反而祂是温柔的。由此可见，神的经纶与人的经纶相对。你若要获得地土，就应当温柔。你若没有得著地土，这也许指明你还不壳温柔。青年人，你们在校园里必须温柔。我知道这是属天的语言。但主耶稣不是说，『争的人有福了，因为他们必获得地土。争的人必得地！』你们不要说，『我们要争，好得著地土。』不，你们必须说，『让我们藉著温柔来得著地土。』你也许以为温柔与物质的东西有关。然而，你若仔细思考这事，就会看见温柔与外面物质的东西无关，却与里面的东西，与我们这人的所是有关。

52Today, those who fight are those who gain the land. If you do not fight, you will not receive any territory. This is the reason there are so many wars. Nations wage war with one another to gain more territory for themselves. The human way is to obtain the land by fighting for it, but the way of the kingdom of the heavens is to gain it by being meek. There is no need to fight, but there is the need to be meek. Some of the young people have been shouting slogans about taking the earth. The way to take the earth is not by slogans, shouting, or fighting. The way is through meekness. Blessed are the meek, for they shall inherit the earth. Are you a fighting one or a meek one? If you would inherit the earth, you must be meek. When the Lord Jesus comes back, He will regain the earth. However, when He was arrested, tried, and crucified at Golgotha, He was meek. As He was nailed to the cross, He did not resist. In every way He was meek, meek to the very end. Eventually, the earth will be gained not by the fighting ones, but by the meek ones. Several weeks ago an opposer told one of our brothers, “We are going to stop you!” Time will tell who will be stopped. The fighting ones will be stopped, but the meek ones will not be stopped. Rather, they will inherit the earth. Satan is always fighting, but the Lord Jesus never fights. Instead, He is meek. In this we see that the economy of God is opposite to the economy of man. If you want to gain the earth, you should be meek. If you have not received any territory, this may indicate that you are not yet meek enough. Young people, you must be meek on the campuses. I realize that this is a heavenly language. But the Lord Jesus did not say, “Blessed are those who fight, for they shall gain the earth. The fighters shall take the earth!” Do not say, “Let’stake the earth by fighting for it.” No, you must say instead, “Let’stake the earth by being meek.” You may think that meekness is related to material things. However, if you consider the matter carefully, you will see that meekness is not related to outward material things. Rather, it is related to something inward, to what we are in our very being.

四、饥渴慕义的人得饱足

D. Those Hungry and Thirsty for Righteousness to Be Satisfied

53在六节主说，『饥渴慕义的人有福了，因为他们必得饱足。』这里的义是指在行为上是对的。这义与我们里面的所是有关。这由主告诉我们要饥渴慕义以得饱足的事实所指明。

53In verse 6 the Lord said, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” Righteousness here is to be right in our behavior. This righteousness is related to what we are inwardly. This is indicated by the fact that we are told to hunger and thirst for righteousness so that we might be satisfied

54我们要领会六节，也就必须来看二十节。二十节说，『我告诉你们，你们的义，若不超过经学家和法利赛人的义，绝不能进诸天的国。』在三节和二十节，我们看见诸天之国的两方面。三节的动词是现在式，二十节的动词是未来式。一面，诸天的国现在就是我们的；另一面，我们将来要进诸天的国。我们若灵里贫穷，诸天之国的实际今天就是我们的。但我们仍需要进入诸天之国的实现里。要记住诸天之国的两方面：其实际在今天的召会里，其实现在将来千年国的属天部分。我们若真是灵里贫穷，寻求基督，诸天之国的实际就是我们的。然后在千年国的时候，我们要进入诸天之国的实现里。然而，要进入诸天之国的实现里，我们需要超凡的义，超过经学家和法利赛人的义。我们需要饥渴慕义，寻求这样的义，才能进入诸天的国。（太五6，10、，20、。）我们若饥渴慕义，神就要将我们所寻求的义赐给我们，使我们得到饱足。我们若寻求这超凡的义，神就必赐给我们。

54In order to understand verse 6 we must also consider verse 20. Verse 20 says, “For I say to you, that unless your righteousness surpass that of the scribes and Pharisees, you shall by no means enter into the kingdom of the heavens.” In verses 3 and 20 we see two aspects of the kingdom of the heavens. In verse 3 the verb is present tense, and in verse 20 it is future tense. On the one hand, the kingdom of the heavens is ours; on the other hand, we shall enter into the kingdom of the heavens. If we are poor in our spirit, the reality of the kingdom of the heavens is ours today. But we still need to enter into the manifestation of the kingdom of the heavens. Remember the two aspects of the kingdom of the heavens: the reality in the church today and the manifestation in the upper part of the millennium in the future. If we are truly poor in our spirit, seeking after Christ, the reality of the kingdom of the heavens is ours. Then at the time of the millennium we shall enter into the manifestation of the kingdom of the heavens. However, in order to enter into the manifestation of the kingdom of the heavens we need the surpassing righteousness, the righteousness that surpasses that of the scribes and the Pharisees. We need to hunger and thirst for this righteousness, to seek after such righteousness, that we may enter into the kingdom of the heavens (vv. 6, 10, 20). If we hunger and thirst for righteousness, God will grant us to be satisfied with the very righteousness we seek. If we seek this surpassing righteousness, it will be given to us.

55义乃是不仅与神是对的，与人也是对的。经学家和法利赛人的义相当低，因为这是照著律法而有的义。我们的义不可照著旧律法，而该照著新律法。我们会看见，新律法比旧律法高多了。旧律法说，『不可杀人。』但新律法说，凡向弟兄动怒的，难逃审判。』（太五22。）由这一个例子我们看见，我们的义必须在法利赛人的义更高的水平土。我们不仅不可杀人，甚至不可向弟兄动怒。这义是在最高的水平土。

55Righteousness is to be right not only with God, but also with man. The righteousness of the scribes and the Pharisees was rather low because it was the righteousness according to the law. Our righteousness must not be according to the old law, but according to the new law. As we shall see, the new law is much higher than the old. The old law says, “You shall not murder.” But the new law says, “Everyone who is angry with his brother shall be liable to the judgment” (v. 22). By this one example we see that our righteousness must be on a higher level than the righteousness of the Pharisees. We must take care not only of not murdering, but even of not being angry with our brother. This righteousness is on the highest plane

56我们天然的生命无法达到这义。这内在主观的义必须是基督。只有基督能成全新律法的要求。我年轻时读到马太五章，我很失望，并且说，『我简直作不到，我只好不干了。』但我越长大，就越领悟我作得到，因为在我里面有一个作得到的生命。在我里面的王带著国度作得到。然而，这位王需要我们的合作。我们用饥渴来合作，说，『哦，主耶稣，我饥渴要你。主，我要被你充满。』你若这样饥渴，就必得饱足。

56Our natural life is not able to attain this righteousness. This inward subjective righteousness must be Christ. Only Christ can fulfill the requirements of the new law. When I read Matthew 5 as a young man, I was disappointed and said, “I simply can’t make it. I’ll just have to quit,” But the more I have grown, the more I have come to realize that I can make it because I have a life within me that can do it. The King with His kingdom within me can make it. However, this King needs our cooperation. We cooperate by being hungry and thirsty. We cooperate by saying, “O Lord Jesus, I hunger and thirst after You. Lord, I want to be filled with You.” If you hunger and thirst in this way, you will be satisfied.

57六节的义就是基督。这是超凡的义，在最高水平上的义，只有基督能达到。因为这最高的义是神产生的，所以我们必须寻求神。我们需要祷告说，『主，使我饥渴，使我对你自己有胃口，赐我胃口寻求超凡的义。』你若这样寻求义，就必得饱足。你所寻求的，你必得著。

57The righteousness in verse 6 is simply Christ. It is the surpassing righteousness, the righteousness on the highest plane, that can only be attained by Christ. Because He is the One who produces this highest righteousness, we must seek after Him. We need to pray, “Lord, make me hungry. Grant me an appetite for Yourself. Grant me the appetite to seek the surpassing righteousness.” If you seek righteousness in this way, you will be satisfied. You will receive what you have been seeking

五、怜悯人的人蒙怜悯

E. The Merciful to Receive Mercy

58七节说，『怜悯人的人有福了，因为他们必蒙怜悯。』义是将人所当得的给人；怜悯是将人所不当得的给人。为著诸天的国，我们不仅需要是义的，还需要是怜悯人的。蒙怜悯是得著我们所不当得的。我们若怜悯别人，主就要怜悯我们，（提后一16～，）特别要在祂的审判台前怜悯我们。（雅二12～13。）

58Verse 7 says, “Blessed are the merciful, for they shall receive mercy.” To be righteous is to give one what he deserves, whereas to be merciful is to give someone better than he deserves. For the kingdom of the heavens, we need to be not only righteous, but also merciful. To receive mercy is to get better than we deserve. If we are merciful to others, the Lord will grant us mercy (2 Tim. 1:16, 18), especially at His judgment 18 seat (James 2:12-13).

59义是严格对待自己。我们对待自己必须是义的，不该给自己任何藉口。然而，我们对别人必须是怜悯的。我们若殷勤寻求超凡的义，最终就会怜悯别人。我们寻求时会发现，我们天然的人是较弱的，很容易失败。你若不领悟自己天然的人可怜的光景，就绝不会怜悯别人。别人失败或跌倒时，你不会怜悯他们，反而会定罪他们。你定罪他们，原因是你不认识自己。你若认识自己，每当人跌倒的时候，你就会说，『主，怜悯我，也怜悯我的弟兄。我们都是软弱的器皿，无法达到你的要求。主，即使我的弟兄得罪了我，我还要怜悯他。』你若从未失败过，就绝不会怜悯人。你若在追求圣别和完全的事上，总是成功的，别人跌倒时，你就不会同情他们，你总会定罪别人。但你若晓得自己是多么较弱，并犯了多少错误，你就会怜悯别人。

59To be righteous is to deal with yourself in a strict way. We must be righteous in dealing with ourselves. We should not give ourselves any excuse. Toward others, however, we must be merciful. If we are diligent to seek the surpassing righteousness, we shall eventually become merciful toward others. In our seeking we shall find that our natural man is weak and that we are prone to failure. If you do not realize the pitiful condition of your natural man, you will never have mercy on others. Instead of showing mercy to them, you will condemn them when they fail or fall. The reason you condemn them is that you do not know yourself. If you know yourself, whenever someone fails, you will say, “Lord, have mercy on me and on my brother. We all are weak vessels and cannot fulfill Your requirements. Lord, even though my brother has offended me, I would still be merciful toward him.” If you have never failed, you will never be merciful. If you are always successful in your pursuit of holiness and perfection, you will have no sympathy toward others when they fail. You will always condemn them. But if you know how weak you are and how many mistakes you have made, you will be merciful to others

60七节有一个应许为著我们。这应许就是怜悯人的人必蒙怜悯。今天你若毫无怜悯的审判你的弟兄，在基督的审判台前，你必不蒙怜悯。因为你毫无怜悯的审判别人，基督必毫无怜悯的审判你。但你若怜悯你的弟兄，主在祂的审判台前必怜悯你。因此，国度的子民对待自己严格，对待别人却富有怜悯。这并不是外面的事，乃是与我们里面的所是有关的事。

60There is a promise for us in verse 7. The promise is that those who are merciful will receive mercy. If you judge your brother without mercy today, you will not receive any mercy at the judgment seat of Christ. Because you judge others unmercifully, Christ will judge you unmercifully. But if you have mercy on your brother, the Lord will have mercy on you a tHis judgment seat. Thus, the kingdom people a restrict in dealing with themselves, but very merciful in dealing with others. Once a gain, this is not an out ward matter, but a matter related to our inward being.

六、清心的人看见神

F. The Pure in Heart to See God

61八节说，『清心的人有福了，因为他们必看见神。『义是对自己，怜悯是对别人，清心是对神。我们对自己必须严格，不容许任何的藉口。我们对别人应当怜悯，将人所不当得的给人。我们对神必须清心，在祂以外一无所求。清心的赏赐是看见神。神是我们的赏赐。没有一种赏赐比神自己更大。我们对自己严格、公义，对别人怜悯，并且对神清心，就会得到这赏赐。

61Verse 8 says, “Blessed are the pure in heart, for they shall see God.” To be righteous is to deal with ourselves, to be merciful is to deal with others, and to be pure in heart is to deal with God. Toward ourselves, we must be strict and allow no excuses. Toward others, we should be merciful, giving them more than they deserve. But toward God we must be pure in heart, seeking nothing besides Him. The reward for being pure in heart is to see God. God is our reward. No reward is greater than God Himself. We gain this reward by being strict, righteous, with ourselves , by being merciful toward others, and by being pure in heart toward God

62清心是目的专一，只有一个目标，要完成神的旨意荣耀神。（林前十31。）这是为著诸天的国。我们的灵是接受基督的器官，（约一12，三6，）我们的心是基督这生命种子生长的土地。（太十三19。）为著诸天的国，我们需要灵里贫穷、倒空，使我们能接受基督；我们也需要心里纯洁专一，使基督能在我们里面毫无拦阻的长大。我们若清心寻求神，就必看见神。看见神是清心之人的赏赐。这福分是为著今天的，也是为著来世的。

62To be pure in heart is to be single in purpose, to have the single goal of accomplishing God’s will for God’s glory (1 Cor. 10:31). This is for the kingdom of the heavens. Our spirit is the organ to receive Christ (John 1:12; 3:6), whereas our heart is the ground where Christ as the seed of life grows (13:19). For the kingdom of the heavens we need to be poor in spirit, empty in our spirit, that we may receive Christ. We also need to be pure in heart, single in our heart, that Christ may grow in us without frustration. If we are pure in heart in seeking God, we shall see God. Seeing God is a reward to the pure in heart. This blessing is both for today and for the coming age

七、制造和平的人称为神的儿子

G. Those Making Peace to Be Called the Sons of God

63九节说，人制造和平的人有福了，因为他们必称为神的儿子。』背叛者撒但是一切背叛的煽动者。我们为著诸天的国，在其属天的管治之下，在众人中间必须是制造和平的人。（来十二14。）

63Verse 9 says, “Blessed are the peacemakers, for they shall be called sons of God.” Satan, the rebellious one, is the instigator of all rebellion. For the kingdom of the heavens, under its heavenly ruling, we must be peacemakers with all men (Heb. 12:14).

64在前面七福中我们看见，我们不该是争的人，或制造麻烦的人；反之，我们必须是制造和平的人，总是与别人和睦。我们若是制造和平的人，就必称为神的儿子。魔鬼的儿子制造麻烦，神的儿子却制造和平。主耶稣是神的儿子，对神和人都制造和平。如今我们是神的众子，就必须跟随祂制造和平。这样我们就必称为神的儿子。

64In all of the first seven blessings we see that we should not be fighters or troublemakers; rather, we must be peacemakers, always making peace with others. If we are peacemakers, we shall be called the sons of God. The sons of the Devil make trouble, but the sons of God make peace. As the Son of God, the Lord Jesus made peace with God and man. Now, as the sons of God, we must follow Him to make peace. Then we shall be called the sons of God.

65我们的父是平安（和平）的神，（罗十五33，十六20，）有和平的生命与和平的性情。我们是从祂生的，我们若要成为制造和平的人，就必须照祂神圣的性情，凭神神圣的生命行事为人。这样，我们就能彰显祂的生命和性情，并得称为神的儿子。

65Our Father is the God of peace (Rom. 15:33; 16:20), who has a peaceful life with a peaceful nature. As those born of Him, if we would be the peacemakers, we must behave in His divine life, according to His divine nature. Thus, we shall express His life and nature, and we shall be called sons of God

H. Those Persecuted for Righteousness

66八、为义受逼迫的人有分于诸天的国

66to Participate in the Kingdom of the Heavens

67十节说，『为义受逼迫的人有福了，因为诸天的国是他们的。』整个世界都卧在那恶者里面，（约壹五19，）充满了不义。世界的每一面都是不义的。我们若是饥渴慕义，就要为义受逼迫。为了诸天之国的缘故，我们需要为所寻求的义付上代价。我们若是义的，就会遭受定罪、反对和逼迫。因此我们会遭受逼迫。许多圣徒竭力追求义，结果受到逼迫。在他们的环境、事业或职业中，有许多不义的事。因著他们想要在那样的环境中公义，他们就受到别人的逼迫。

67Verse 10 says, “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of the heavens.” The whole world lies in the evil one (1 John 5:19) and is filled with unrighteousness. Every aspect of the world is unrighteous. If we hunger and thirst for righteousness, we shall be persecuted for the sake of righteousness. We need to pay a price for the righteousness we seek for the kingdom of the heavens. If we are righteous, we shall be condemned, opposed, and persecuted. Hence, we shall suffer persecution. Many saints who have done their best to be righteous have suffered persecution as a result. In their environment, business, or employment there were many unrighteous things. Because they desired to be righteous in that situation, they suffered persecution from others

68这节说，为义受逼迫的人有福了，『因为诸天的国是他们的。』我们若出代价寻求义，诸天的国就是我们的：现今在其实际里，来世要得著其实现为赏赐。我们曾指出：按照二十节，我们要在诸天的国里，就需要超凡的义，在最高水平上的义。要进入诸天之国的实现里，我们需要这样的义。因此，我们需要饥渴慕义，并且为义受逼迫。

68This verse says that those who are persecuted for righteousness are blessed, “for theirs is the kingdom of the heavens.” If we seek righteousness at a cost, the kingdom of the heavens becomes ours: we are in its reality now, and we shall bere warded with its manifestation in the coming age. We have pointed out that, according to verse 20, in order to be in the kingdom of the heavens, we need the surpassing righteousness, the righteousness on the highest plane. To enter the manifestation of the kingdom of the heavens we need this kind of righteousness. Therefore, we need to hunger and thirst after it and to suffer persecution for it.

九、为基督的缘故被辱骂、逼迫、毁谤的人得诸天之上的大赏赐

I. Those Reproached, Persecuted, and Evil Spoken Of for His Sake to Receive Great Reward in the Heavens

69在十一节新王说，『人若因我的缘故，辱骂你们，逼迫你们，捏造各样坏话毁谤你们，你们就有福了。』十节的逼迫是为著义的缘故，因为我们寻求义；十一节的逼迫是直接为著新王基督的缘故，因为我们跟从祂。

69In verse 11 the new King said, “Blessed are you when they reproach and persecute you, and say every evil thing against you, lying, for My sake.” The persecution in verse 10 is for the sake of righteousness, because of our seeking for righteousness; whereas the persecution in verse 11 is directly for the sake of Christ, the new King, because of our following Him

70我们为著诸天的国，凭其属灵的性质，照其属天的原则生活为人，就会遭受辱骂、逼迫和毁谤，这多半是从持守传统宗教观念的宗教人士来的。在诸天之国的初期，犹太宗教徒曾对使徒们行了这一切的事。（徒五41，十三45，50，林后六8，罗三8。）今天也是这样。你若真寻求基督，公会里许多人会起来反对你。这就是我们现今所受的苦。我们受辱骂、逼迫，邪恶的谣言环绕我们。因著我们不在意传统，只在意基督和圣经纯正的话，辱骂和逼迫就临到我们。

70When we live a life for the kingdom of the heavens in its spiritual nature and according to its heavenly principles, we are reproached, persecuted, and evil spoken of, mostly by the religious people who hold onto their traditional religious concepts. The Jewish religionists did all these things to the Apostles in the early days of the kingdom of the heavens (Acts 5:41; 13:45, 50; 2 Cor. 6:8; Romans 3:8). This is also true today. If you are truly seeking Christ, many in the denominations will rise up against you. This is what we are suffering now. We are suffering reproach, persecution, and evil rumors circulated about us. Recently a reputable publishing firm published a book associating us with Hinduism. What an evil rumor! This reproach and persecution comes to us because we do not care for tradition, but for Christ and the pure word of the Bible

71在十二节，主耶稣向那些为祂受逼迫的人说了鼓励的话：『应当喜乐欢腾，因为你们在诸天之上的赏赐是大的；原来在你们以前的申言者，人也是这样逼迫他们。』第九福的赏赐，指明前八福的结果也都是赏赐。这赏赐是大的，且是在诸天之上，是属天而非属地的赏赐。

71In verse 12 the Lord Jesus speaks an encouraging word to those who are persecuted for His sake: “Rejoice and be glad, for your reward is great in the heavens; for thus they persecuted the prophets before you.” This reward of the ninth blessing indicates that all the results of the foregoing eight blessings are also rewards. This reward is great and is in the heavens, a heavenly reward, not an earthly one

72国度宪法的颁布（七）

72The Decree Of The Kingdom’s Constitution (7)

73在本篇信息中，我们来到马太五章三十一至四十八节：这一段论到四条律法。主在二十一至三十节，论到两条补充的律法，关于杀人和奸淫的律法。但这一段的四条律法，关于休妻、起誓、抗拒恶人、以及爱我们的仇敌，都更改了。王在二十一至三十节所颁布国度的新律法，补充了旧时代的律法；而王在三十一至四十八节所宣布国度的新律法，更改了旧时代的律法。

73In this message we come to 5:31-48, which covers four laws. In verses 21 through 30 the Lord covered two laws that were complemented, the law regarding murder and the law regarding adultery. But the four laws in this section, the laws regarding divorce, swearing, resisting evil, and loving our enemies, have all been changed. What the King decreed in verses 21 through 30 as the new law of the kingdom complements the law of the old dispensation, whereas what the King proclaimed in verses 31 through 48 as the new law of the kingdom changes the law of the old dispensation

六、关于休妻

F. Regarding Divorce

旧律法－休妻要有休书

1. The Old Law—to Divorce with a Writing 1.

74让我们先看关于休妻之律法的更改。三十一节说，『又有话说，人若休妻，就当给她休书。』照著旧律法，人只要给妻子休书，就能休妻。因著百姓心硬，旧时代的律法制定了休妻的办法，但这不是照著神起初的计画。（太十九7～8。）王的新命令把婚姻恢复到神起初的计画。（太十九～6。）

74Let us firstly consider the changing of the law regarding divorce. Verse 3 1 says, “And it was said: Whoever shall put away his wife, let him give her a divorce.” According to the old law, a man could divorce his wife simply by giving her a writing of divorcement. The law of the old dispensation concerning divorce was ordained because of the people’s hard ness of heart; it was not according to God’s design in the beginning (19:7-8). The King’s new decree recovers marriage back to the beginning designed by God (1 9:4-6).4

新律法－若不是为淫乱的缘故，不可休妻

2. The New Law—Not to Divorce 2. Except in a Case of Fornication

75三十二节说，『但是我告诉你们，凡休妻的，若不是为淫乱的缘故，就是叫她犯奸淫了；无论谁娶这被休的妇人，也是犯奸淫了。』婚姻关系只能因著死亡（罗七3）或淫乱而解除。所以，因著其他的理由离婚，就是犯奸淫。

75Verse 32 says, “But I say to you that every one who puts away his wife, except in a case of fornication, makes her commit adultery, and whoever marries one that has been put away commits adultery.” The marriage tie can be broken only by death (Rom. 7:3) or fornication. Hence, to have a divorce for any other reason is to commit adultery

76照著主耶稣的话，离婚惟一的理由是淫乱。只有两件事能解除婚姻关系：双方有一方死亡，或淫乱、奸淫。若一方犯奸淫，婚姻关系就解除了。这是原则。所以主耶稣说，若不是为淫乱的缘故，不可休妻。但你不该仅仅因著一次淫乱的行为，就以此作为再婚的藉口。这也是动机的问题。若是可能，应该赦免犯错的人。然而，有罪的一方若拒绝悔改，并且活在那种罪中，或与别人结婚，那就另当别论了。像这样的事例，婚姻关系解除了，另一方就自由了。

76According to the word of the Lord Jesus, the only cause for divorce is fornication. Only two things can break the marriage tie: either the death of one of the parties or fornication, adultery. If either party commits adultery, the marriage tie is broken. This is the principle. Therefore, the Lord Jesus said that there must be no divorce except in the case of fornication. But you should not take advantage of this as an excuse to remarry simply because an act of fornication has been committed. This also is a matter of motive. If possible, the offending one should be forgiven. However, it is different if the guilty party refuses to repent and lives in that kind of sin or marries someone else. In such a case as this, the marriage tie is broken, and the other party is free.

77神原初对婚姻的计画，乃是命定一个丈夫有一个妻子。但由于以色列人的软弱和心硬，当律法颁布时，摩西就许可人用休书来休妻。但现在随著诸天之国的来临，关于休妻的律法更改了，婚姻的事恢复到神起初的心意。起初神并没有为亚当造两个或三个夏娃，使他能一次或多次休妻。不，只有一个丈夫，一个妻子。因此，主耶稣这属天之国的王，把婚姻的事带回到起初。

77In His original design for marriage, God ordained one wife for one husband. But due to the weakness and hardness of heart of the children of Israel, when the law was given, Moses gave a man permission to divorce his wife with a writing of divorce. But now, with the coming of the kingdom of the heavens, this law regarding divorce is changed, and the matter of marriage is recovered to God’sin tent i on at the beginning. At the beginning God did not create two or three Eves for Adam so he could have one or more divorces. No, there was only one husband and one wife. Hence, the Lord Jesus as the King of the heavenly kingdom brings the matter of marriage back to the beginning

78在这里我要对青年人说一句话。在美国这里，每年都有很多人离婚，有些人甚至结过好几次婚。多么可悲！神的儿女不该离婚。这是很严肃的。离婚和再婚，意思就是犯奸淫。在前一篇信息里，我们看见奸淫是多么严重的事。为这缘故，我要警告还没有结婚的青年人：不要轻率的跳进婚姻里。你必须祷告主，并且等候祂清楚的引导。绝不要受自己情欲或欲望的支配。你若这样作，以后会后悔，因为情欲和欲望不会持久。结婚之前，你的双眼必须睁开，把事情仔细的考虑。但结婚之后，双眼就必须闭上。有句谚语说，爱情使你眼瞎，婚姻却开启你的眼睛。然而，我们需要更改这句谚语：婚前该睁开眼睛，婚后该闭上眼睛。青年人，结婚之前，要求主给你看见每一面的情形；但结婚之后，我必须闭上眼睛，成为瞎子。要作一个瞎眼的妻子或瞎眼的丈夫，常常认为你的丈夫或妻子是多么可爱。你若这样作，就不会离婚。

78Here I would say a word to the young people. In this country there are a great number of divorces every year. Some have even been married several times. How deplorable! No child of God should ever have a divorce. This is serious. To divorce and remarry means to commit adultery. In the previous message we saw how serious adultery is. For this reason, I would speak a warning word to the young people who are not yet married: do not leap into marriage in a light way. You must pray to the Lord and wait on Him for His clear leading. Never be directed by your lusts or desires. If you do this, you will regret it later, for the lusts and desires will not last. Before you are married, both your eyes should be open to consider the matter carefully. But after you are married, your eyes must be closed. There is a proverb which says that love blinds you, but that marriage opens your eyes. We, however, need to change this proverb. Our eyes should be opened before marriage and closed after marriage. Young people, before you get married, ask the Lord to give you eyes to see every aspect of the situation. But after you are married, you must close your eyes and be blind. Be a blind wife or a blind husband, always considering your husband or wife so dear. If you do this, there will be no divorce

79每当我听到弟兄姊妹彼此认识不久就结婚了，我就感到惊奇。不要草率或匆促的结婚。没有一个草率的婚姻是出于主的引导。若有甚么事是需要祷告的，那就是婚姻。若有甚么事是需要你把自己献给主的，那就是你的婚姻。为著你们将来的婚姻，要把自己和对方献给主，把自己当作燔祭，在祭坛上献给主。你把自己献给主之后，要寻求祂的引导，并且等候祂一段时间。我鼓励你至少要等一个月，不要著急。我是一个经历丰富的老年人，我劝你在这件事上要慢慢来。即使一年后结婚，也不会有多少不同。如果你和某人结婚是出于主，主会为你保留那人。你不需要匆忙行事。此外，不要有自己的选择，自己的拣选，要满足于主的旨意和主的时候。这会救你脱离离婚的可能性。

79I am surprised whenever I hear of a brother and sister who get married after knowing each other for just a short time. Do not get married in a hasty way or in a quick way. No hasty marriage is of the Lord’s leading. If there is any matter that requires prayer, it is marriage. And if there is any thing for which you need to present yourself to the Lord, it is your marriage. Present yourself and the other party to the Lord, offering yourself on the altar as a burnt offering to the Lord for your coming marriage. After you present yourself to the Lord, seek His leading and wait on Him for a period of time. I would encourage you to wait for at least another month. Do not be in a hurry. As an old man with much experience, I advise you to take your time in this matter. Even if you get married a year later, it will not make much difference. If marrying a certain one is of the Lord, the Lord will keep that one for you. You do not need to be in a rush. Furthermore, do not make your own choice, your own selection. Be content with the Lord’s will and with the Lord’st im ing. This will save you from the possibility of divorce.

80我再说，一旦你结了婚，就必须成为瞎眼的。瞎眼的丈夫和妻子有福了。想要看清楚自己丈夫的妻子会受苦，但不想要看清楚的人会享受生活。对她而言，天空蔚蓝，阳光普照，空气清新。她不想挑剔丈夫所有的过错，她只会为自己的丈夫赞美主。

80Again, I say, once you are married, you must be blind. Blessed are the blind husbands and wives. The wife who tries to be clear-sighted concerning her husband will suffer, but the one who does not try to be clear-sighted will enjoy life. To her, the sky is blue, the sun is shining, and the air is fresh. She does not seek to find all her husband’s faults. She can simply praise the Lord for her husband

七、关于起誓

G. Regarding Swearing

旧律法－不可背誓，所起的誓，要向主谨守

1. The Old Law—Not to Perjure Yourself 1. but to Keep Your Oath to the Lord

81三十三节说，『你们又听见有对古人说的话：「不可背誓，所起的誓，总要向主谨守。」』这是关于起誓的旧律法。

81Verse 33 says, “Again, you have heard that it was said to the ancients: You shall not perjure yourself, but you shall render to the Lord what you have sworn.” This is the old law regarding swearing

新律法－甚么誓都不可起

2. The New Law—Not to Swear at All 2.

82在三十四至三十六节，我们看见主关于起誓的新律法：甚么誓都不可起。国度的新律法，禁止国度子民以任何方式起誓，不可指著天，指著地，指著耶路撒冷，或指著他们的头起誓。因为天、地、耶路撒冷和他们的头，都不在他们的支配之下，乃在神的支配之下。我们不该指著天或地起誓，因为天地不是我们的。同样的，我们也不该指著耶路撒冷起誓，因为那是大君王的城，不是我们的领土。我们甚至不该指著我们的头起誓，因为我们『不能使一根头发变白或变黑。』这一切东西－天、地、耶路撒冷、甚至我们的头发－都不在我们的支配之下。我们算不得甚么，我们也不支配甚么。

82In verses 34 through 36 we see the Lord’s new law regarding swearing: it is not to swear at all. The new law of the kingdom forbids the kingdom people to swear in any manner, by the heaven, by the earth, by Jerusalem, or by their head, because the heaven, the earth, Jerusalem, and their head are not under their control, but under God’s. We should not swear by either the heaven or the earth, for they are not ours. Likewise, we should not swear by Jerusalem because, as the city of the great King, it is not our territory. We should not even swear by our head because we “cannot make one hair white or black.” All these things— heaven, earth, Jerusalem, and even the hairs of our head — are not under our control. We are nobody and we control nothing.

83在三十七节主说，『你们的话，是，就说是，不是，就说不是；若再多说，就是出于那恶者。』国度子民的话需要简单、真实：是，就说是，不是，就说不是。不必用许多话说服别人。要作真实寡言的人。我们的话必须简短、清楚。诚实的人不多言多语。要防备多话的人：他们可能是说谎者。说谎者非常爱说话，对事情总有许多理由和藉口。但诚实的人通常话很简短。不仅如此，我们也必须领悟，在神面前多话并不使主喜乐。我们到主面前，必须诚实，简要的把事情告诉祂。

83In verse 37 the Lord says, “But let your word be, Yes, yes; No, no; for whatever is more than this is of the evil one.” The kingdom people’sword needs to be simple and true: “Yes, yes; No, no,” not convincing others with many words. Our words should be brief and clear. Those who are honest do not talk very much. But beware of talkative people: they may be liars. Liars are very talkative, always giving many reasons and excuses for things. But an honest person is usually brief. Furthermore, we must realize that much talk in the presence of God does not make the Lord happy. When we go to the Lord, we must go to Him in honesty, saying things to Him in a brief way

84在三十七节主说，若再多说，就是出于那恶者。在这里我们看见一个要点：在我们的说话中，那恶者可能在场。当我们说了超过需要的话，那些话就不是出于我们，乃是出于那恶者魔鬼。这指明在我们的说话中，那恶者与我们同在。在婚姻生活里，这尤其真实。我们也许不会和别人说很多话，但夫妻之间很容易有过多的谈话。你若要避免糟糕的婚姻，你们夫妻之间就不要饶舌。要儆醒！当你说话时，那恶者可能与你同在。这不是我的话，这是主的话。主在这一节的话，有力的指明那恶者在寻找机会，要藉著我们的饶舌表现他自己。不要说得太多，只要说需要的话，不要扯得太远。如果你说得超过了需要，就会把那恶者表现出来。你若接受这劝告，就会是非常快乐的丈夫或妻子。然而，你若说得太多，就会有难处。这会打开无底坑的门，允许鬼出来。我们该学习只说需要的话。绝不要想用许多话说服别人。这样说服的话不可靠，反而是出于那恶者的虚谎。

84In verse 37 the Lord says that whatever is more than a straight yes or no is of the evil one. Here we come to a crucial point: in our talking the evil one may be present. When we speak more words than are necessary, those words are not of us, but of the Devil, the evil one. This indicates that in our talking the evil one is with us. This is especially true in married life. Although we may not talk that much with others, it is easy for there to be excess talk between a husband and wife. If you want to avoid a poor marriage, let there be no loose talk between you and your husband or wife. Be on the alert! While you are talking, the evil one may be with you. This is not my word; it is the word of the Lord. The Lord’sword in this verse is a strong indication the evil one is seeking the opportunity to express himself through our excessive talking. Do not say too much. Simply say as much as is needed. Do not go any further. If you go further than is necessary, the evil one will be expressed. If you follow this advice, you will be a very happy husband or wife. However, if you talk too much, you will have difficulty. This will open the shaft of the bottomless pit and allow the demons to come out. We should learn to speak only what is necessary. Never try to convince others by many words. Such convincing words are not reliable; rather, they are falsehoods that come from the evil one

八、关于抗拒恶人

H. Regarding the Resistance of Evil

85旧律法－以眼还眼，以牙还牙

851. The Old Law—Eye for Eye, Tooth for Tooth 1.

86现在我们来到主所更改的第三条律法，关于抗拒恶人的律法。三十八节说，『你们听见有话说，「以眼还眼，以牙还牙。」』这是旧律法。

86Now we come to the third law changed by the Lord, the law regarding the resistance of evil. Verse 38 says, “You have heard that it was said, An eye for an eye, and a tooth for a tooth.” This is the old law.

新律法－不要抗拒

2. The New Law—Do Not Resist 2.

87在三十九节主说，『但是我告诉你们，不要抗拒恶人；反而无论谁打你的右脸，连另一面也转给他。』新律法是不要抗拒恶人。在这一节主说，若有人打我们的右脸，我们该连另一面也转给他。这样作指明不抗拒。四十节说，『那想要告你，要拿你里衣的，连外衣也让给他。』若有人要拿你的里衣，就是贴身的内衣（像衬衫），你连外衣也给他。这会证明你不抗拒。在四十一节主说，『无论谁强逼你走一里路，你就同他走二里。』连另一面也转给打你的人，连外衣也让给告你的人，甚至同强逼你的人走第二里路，证明国度子民有能力以受苦代替抗拒，不为自己的利益在肉体或魂里生活行动，乃为国度在灵里生活行动。

87In verse 39 the Lord says, “But I say to you, Do not resist one who is evil; but whoever strikes you on your right cheek, turn to him the other also.” The new law is not to resist one who is evil. In this verse the Lord said that when someone strikes our right cheek, we should turn to him the other also. To do this indicates that there is no resistance. Verse 40 says, “And to him who would sue you and take your tunic, let him have your cloak also.” If someone claims your tunic, a shirt-like undergarment, give him your cloak also. This will prove that you have no resistance. In verse 41 the Lord says, “ And whoever shall compel you to go one mile, go with him two.” To turn the other cheek to the striker, to let the one who sues have the cloak, and to go with the compeller the second mile prove that the kingdom people have the power to suffer and to be meek instead of resisting and to walk not in the flesh, nor in the soul for their own interest, but in the spirit for the kingdom

88假定有人来向你要衬衫，你连夹克也给他。也许你能给他十件夹克。这里的问题不是你的经济状况允不允许你把夹克给他，乃是你的脾气允不允许你这样作。若有人要你的衬衫，也许就会激怒你的脾气。因此，这不是衬衫或夹克的问题，乃是脾气的问题。右脸挨打或被强逼走一里路，原则上是同样的。

88Suppose someone comes to you and wants your shirt, and you give him your jacket also. Perhaps you can afford to give him ten jackets. The issue here is not whether your financial status allows you to give him your jacket; it is whether your temper allows you to do it. If someone demands your shirt, your anger may be aroused. Thus, it is not a matter of a shirt or a jacket, but of your temper. It is the same in principle with being struck on the right cheek or compelled to walk a mile

89要求以眼还眼来抗拒，意思就是你在放纵脾气。主在这里说，我们不能满足自己的脾气。不要放纵我们脾气的『地鼠，』却要杀死牠。不要对付要求你的人，乃要对付你的脾气。问题不是你的对头，乃是你的脾气。主允许人要你的里衣，这是一个试验，暴露你在那里，证明你脾气的『地鼠』仍潜伏在你里面。我们是属灵的人，甚至是国度的子民，但我们的脾气仍隐藏在我们里面，并且需要被暴露。那些要求你的人暴露了这只小『地鼠。』若有人要你的里衣，你也许说，『我不欠你甚么！你为甚么来找我？』不要责备要求的人，他是主差来的，乃要杀死你脾气的『地鼠。』不要发怒，要对那人说，『你既然要我的衬衫，我连夹克也给你。』这就证明你的脾气被杀死了。所有国度的子民都该能说，『不论你对我有多少不公平的要求，我都不被激怒。我仍然爱你，并且愿意与你分享我所有的。如果你要我的衬衫，我乐意连夹克也给你。』国度子民的态度总该是这样。

89To resist by claiming an eye for an eye means that you are releasing your temper. Here the Lord is saying that we cannot satisfy our temper. Instead of releasing the “gopher” of our temper, we must kill it. Do not deal with the one making a claim upon you; deal with your temper. The problem is not your opponent; it is your temper. The Lord allows someone to claim your tunic as a test to expose where you are, to prove that the “gopher” of your temper is still lurking within you. We are a spiritual people, even the kingdom people, but our temper is still hidden within us and needs to be exposed. Those who make claims of you expose this little “gopher.” If someone demands your tunic, you may say, “I don’to we you anything! Why do you come to me?” Do not blame the one making a claim—the Lord has sent him— but kill the “gopher” of your temper. Instead of displaying anger, say to him, “Since you want my undershirt, I will give you my jacket also.” This proves that your temper has been killed. All the kingdom people should be able to say, “No matter how many unjust claims you place on me, my anger is not stirred up. I still love you and I am willing to share with you all I have. If you want my shirt, I shall gladly give you my jacket also.” The attitude of the kingdom people should always be like this

90我再说，这里的问题不是钱的问题，乃是我们脾气的问题。三十九至四十一节所题的一切事，都摸著我们的脾气。百万富翁能把数千元给出去，但他们常常只为著二十五分钱对计程车司机发脾气。钱算不了甚么，问题是脾气。我们国度的子民必须超越我们的脾气。

90I say again, the issue here is not one of money, but of our temper. All the matters mentioned in verses 39 through 41 touch our temper. Millionaires can afford to give thousands of dollars away. But they often display their temper with a taxi driver over a mere twenty-five cents. The money does not mean anything; it is a matter of the temper. We, the kingdom people, must be above our temper

91在四十二节主说，『求你的，就给他；向你借贷的，不可转开不顾他。』给，以及不转开不顾借贷的，证明国度子民不在意物质的东西，也不为其占有。然而，真正的问题不是物质的财富。给求的人或借贷的人，都摸著我们这人。主不是说，我们应该没有鉴别力，或愚昧的处置物质的财富。祂乃是告诉我们，我们必须超越物质的东西和我们的脾气。我们绝不该被这样的事激怒，也不该被物质的东西摸著。这是国度子民得胜的态度。这不是说，我们过分慷慨或随便处理钱财。你花钱也许非当谨慎，但当四十二节所描述的时候临到，你要超越物质的财富和你的脾气。没有一个要求会激怒你。旧律法没有摸著人的怒气或人的心，但新律法，更改过的律法，却摸著我们的脾气和我们的心。

91In verse 42 the Lord says, “To him who asks of you, give; and from him who wants to borrow from you, do not turn away.” To give and not turn away from the borrower proves that the kingdom people do not care for material riches and are not possessed by them. However, the real issue is not material wealth. Giving to those who ask or who want to borrow touches our being. The Lord is not saying that we should lack discernment and be have in a foolish way regarding material possessions. He is telling us that we must be above both material things and our temper. We should never be stirred in our temper by this kind of thing nor touched by the material things. This is the overcoming attitude of the kingdom people. This does not mean that we are overly generous or careless in managing money. Although you may be very careful in the way you spend money, you will be above material possessions and above your temper when such a time comes as described in verse 42. No claim will stir up your anger. The old law did not touch people’s anger or their heart. But the new law, the changed law, touches both our temper and our heart.

九、关于仇敌

I. Regarding Enemies

律法－爱你的邻舍，恨你的仇敌

1. The Old Law—Love Your Neighbor 1. and Hate Your Enemy

92现在我们来到主所更改的最后一条律法，关于仇敌的律法。四十三节说，『你们听见有话说，「当爱你的邻舍，恨你的仇敌。」』按法理说，旧律法是公平、公义的；因为好邻舍当得我们的喜爱，仇敌当受我们的恨恶。因此爱邻舍、恨仇敌是正确、公平的。

92Now we come to the last law changed by the Lord, the law regarding the enemy. Verse 43 says, “You have heard that it was said, You shall love your neighbor and hate your enemy.” Legally speaking, the old law is fair and righteous; for a good neighbor deserves our love and an enemy deserves our hatred. Thus, to love a neighbor and to hate an enemy is right and fair

新律法－爱你们的仇敌，为那逼迫你们的祷告

2. The New Law—Love Your Enemies 2. and Pray for Your Persecutors

93四十四节说，『但是我告诉你们，要爱你们的仇敌，为那逼迫你们的祷告。』这又是摸著我们这人的事。你爱邻舍，原因是按著你的感觉，他们很好。你的邻舍符合你的感觉，仇敌却不然。反之，仇敌会激怒你。所以爱仇敌乃是一个试验。你若读马太五、六、七章，会看见这属天的宪法，丝毫不容让我们天然的人，牠杀死我们里面每一个病菌。你恨仇敌，因为他不合乎你天然的选择；你爱好邻舍，因为他符合你天然的选择。如果主只为你安排好邻舍，你的举止就会像天使，并且说，『主，感谢你给我这样可爱的邻舍。』但主绝不会只为你安排好邻舍。在邻舍中间至少有些人是麻烦的，主要用他们暴露你里面的所是。祂也许问你爱不爱这些难办的邻舍。也许你会说，你发觉很难。难的原因是他们违反你这个人和你天然的感觉。这是一个试验，要证明你是凭自己还是凭基督活著。有时候基督可能爱你的仇敌胜过爱你的邻舍，你必须跟随祂。然而，这不仅仅是外面的行为。

93Verse 44 says, “But I say to you, Love your enemies, and pray for those who persecute you.” Once again, this is a matter that touches our being. The reason you love your neighbors is that they are good according to your feeling. Although your neighbors correspond to your feeling, an enemy does not. Instead, he stirs up your temper. Hence, the matter of loving our enemies is a test. If you read chapters five, six, and seven of Matthew, you will see that this heavenly constitution does not allow even an inch to our natural being. Rather, it kills every germ in us. You hate your enemy because he does not agree with your natural choice, and you love your good neighbor because he does suit your natural choice. If the Lord arranged for you to have only good neighbors, you would behave like an angel and say, “Lord, thank You for giving me such lovely neighbors.” But the Lord would never arrange for you to have only nice neighbors. At least some of them will be troublesome, and the Lord will use them to expose what is within you. He may ask you if you love these difficult neighbors. Perhaps you would say that you find it very difficult. The reason it is difficult is that they are against your being and your natural feeling. This is a test to prove whether you live by yourself or by Christ. Sometimes Christ may love your enemies more than your neighbors, and you must follow Him. However, this is not merely an outward act

94这些律法都摸著我们这人，并且把我们摆在十字架上。关于离婚的诫命，就足以把所有的丈夫和妻子钉在十字架上。再者，说是或不是的话，也把我们钉在十字架上。不抗拒恶人，尤其是不恨我们的仇敌，也是这样。这些律法都杀死我们天然的人、天然的口味、和我们的脾气。

94All these laws touch our being and put us on the cross. The one commandment regarding divorce is enough to crucify all the husbands and wives. Furthermore, the word about saying yes and no also nails us to the cross. The same is true about not resisting the one who is evil and especially about not hating our enemies. All these laws kill our natural man, our natural taste, and our temper.

95行事为人像天父的儿子

95a. To Behave as the Sons of the Heavenly Father a.

96四十五节说，『你们就可以作你们诸天之上父的儿子。』『你们诸天之上父的儿子』这称呼，强有力的证明，国度子民（新王在山上颁布命令时的听众），乃是新约重生的信徒。作为我们父的儿子，我们对待恶人和不义的人应该像对待好人和义人一样，（太五45，）不单爱那爱我们的人，也爱那不爱我们的人，（太五46，）不单向弟兄问安，也向别人问安。（太五47。）

96Verse 45 says, “That you may become sons of your Father Who is in the heavens.” The title “sons of your Father” is a strong proof that the kingdom people, who are the audience here for the new King’s decree on the mountain, are the regenerated believers of the New Testament. As sons of our Father, we should deal with the evil and the unjust as with the good and the just (v. 45), love not only those who love us but those who do not love us (v. 46), and greet not only brothers but also others (v. 47

97四十五节也说到父，『祂叫祂的日头上升，照恶人，也照好人；降雨给义人，也给不义的人。』降雨给义人，也给不义的人，是在恩典的时代，但在要来的国度时代，必不降雨给不义的人。（亚十四17～18。）

97Verse 45 also says of the Father, “He makes His sun to rise on the evil and the good, and sends rain on the just and the unjust.” Sending rain on the just and the unjust is in the age of grace, but in the coming age, the age of the kingdom, no rain will come upon the unjust (Zech. 14:17-18

98在四十六节，主题出一个问题：『你们若爱那爱你们的人，有甚么赏赐？税吏不也是这样行么？国度子民在国度的实际里，遵行国度的新律法，就能在国度实现时，得著赏赐。赏赐与救恩不同，有些人可能得救了，却没有资格得赏赐。

98In verse 46 the Lord asks a question: “For if you love those who love you, what reward have you? Do not also the tax-collectors do the same?” The kingdom people who observe the new law of the kingdom in its reality will be given a reward in the manifestation of the kingdom. The reward differs from salvation. Some may be saved, but may not be qualified to receive a reward

像天父完全一样

b. To Be Perfect as the Heavenly Fat herb.

99四十八节说，『所以你们要完全，像你们的天父完全一样。』国度子民要完全，像他们的天父完全一样，乃是指在他的爱里完全。他们是父的儿女，有父的神圣生命和性情，因此能像父一样完全。国度新律法的要求，比旧时代律法的要求高得多，这更高的要求，只能藉著父神圣的生命，不能凭著自己天然的生命达到。诸天的国乃是最高的要求，父神圣的生命也是最高的供应，以达到这要求。福音首先在马太福音里，题出诸天之国的最高要求，末了在约翰福音里，给我们天父神圣生命的最高供应，使我们能过诸天之国最高的生活。在马太五至七章所论国度新律法的要求，就是重生的国度子民里面新生命（神圣生命）的彰显。这要求开启了重生子民里面的所是，藉此给他们看见，他们能达到如此高的程度，能过如此高的生活。

99Verse 48 says, “You, therefore, shall be perfect as your heavenly Father is perfect.” For the kingdom people to be perfect as their heavenly Father is perfect is to be perfect in His love. They are the Father’s children, having the Father’s divine life and divine nature. Hence, they can be perfect as the Father. The demand of the new law of the kingdom is much higher than the requirement of the law of the old dispensation. This higher demand can be met only by the Father’s divine life, not by their natural life. The kingdom of the heavens is the highest demand, and the divine life of the Father is the highest supply to meet that demand. The Gospels firstly present the highest demand of the kingdom of the heavens in the Gospel of Matthew and lastly afford us the highest supply of the divine life of the heavenly Father in the Gospel of John so that we may live the life of the kingdom of the heavens. The demand of the new law of the kingdom in Matthew 5 through 7 is actually the regenerated kingdom people’s express i on from within their new life—the divine life. This demand, by opening up the inner being of the regenerated people, is to show them that they are able to attain to such a high degree.

100这些更改过的律法一切的要求，启示出我们里面神圣的生命能为我们行多少的事。这些律法不仅仅是要求，也是启示，给我们看见神圣的生命甚至能使我们完全，像我们的天父完全一样。我们里面有叫人完全的生命。我们有一个生命，带著这样一个神圣的性情，能使我们完全，像我们的天父完全一样。

100All the requirements of these changed laws reveal how much the divine life within us can do for us. These laws are not merely a requirement; they are a revelation, showing us that the divine life can even make us perfect as our heavenly Father is perfect. We have this perfecting life within us. We have a life with such a divine nature that it can make us as perfect as our heavenly Father

101根据四十五节，我们看见父叫祂的日头上升，照恶人，也照好人；降雨给义人，也给不义的人。父叫日头上升，先照恶人，然后照好人。如果你是父，你会叫日头上升，先照恶人，还是先照好人？当然你会叫日头上升，先照好人。这一节也说，父降雨给义人，也给不义的人。请注意，本节这部分约次序更改了。这指明在天父眼中，叫日头先照恶人，再照好人；以及先降雨给义人，再给不义的人，都没有差别。

101We have seen that according to verse 45 the Father makes His sun to rise on the evil and the good and that He sends rain on the just and the unjust. First the Father makes His sun to rise on the evil, then on the good. If you were the Father, would you make your sun to rise first on the evil or on the good? Certainly you would first make it rise on the good. This verse also says that the Father sends His rain on the just and on the unjust. Notice that the order in this part of the verse is changed. This indicates that in the eyes of the heavenly Father there is no difference in sending the sunshine first on the evil and then on the good and sending the rain first on the just and then on the unjust

102让我们把这个应用在对待儿女的事上。甚至在对待自己的儿女上，你也有自己的选择。这指明你是多么天然。假定你有三个儿女，其中一个很可爱，一个很顽皮，一个介于二者之间。一天过一天，这三个儿女把你暴露出来，显示你多么不喜欢那顽皮的，并且责怪他。虽然你不喜欢他，天父却爱他胜过那可爱的。父差他来暴露你天然的口味。

102Let us apply this to the matter of dealing with our children. Even in dealing with your own children, you have your choice. This indicates how natural you are. Suppose you have three children. One of your three children may be lovable, one may be naughty, and one may be neutral. Day after day these three children expose you, revealing how much you dislike the naughty one and blame him. Although you do not like him, the heavenly Father loves him more than the lovable one. He has sent him to expose your natural taste

103在召会生活中，我们也有自己天然的口味。我们喜欢温柔的弟兄，和蔼的姊妹。我们希望所有的弟兄姊妹都是这样。但这只是梦想，因为总有一些困扰我们的人。请想想长老缺乏的问题。很多弟兄和蔼、温柔，但他们不能作长老。然而，能干的人也许相当苛刻。神用这事暴露你天然的选择。

103We also have our natural taste in the church life. We like the brothers who are gentle and the sisters who are nice. We want all the brothers and sisters to be like this. But this is just a dream, for there will always be some who bother us. Consider the problem of the shortage among the elders. Many brothers are nice and gentle, but they are not capable of being elders. However, the capable ones may be rather sharp. God uses this to expose your natural choice.

104现在我们就领会三十一至四十八节主话的含示和意义。这不仅仅是在外面爱我们的仇敌。不，这是使我们天然的人暴露出来。我们被暴露之后，我们会说，『主，怜悯我。我多么需要你的拯救！我要亲近你，信靠你。然后我就要像我父一样完全。』

104Now we understand the implication and significance of the Lord’sword in verses 31 through 48. It is not simply a matter of outwardly loving our enemy. No, it is a matter of having our natural being exposed. After we have been exposed, we shall say, “Lord, have mercy on me. How I need Your deliverance! I want to stay near to You and trust in You. Then I will be perfect as my Father

105不要把主的话当作你该如何行事为人的教训。这样没有用。主的话是要摸著我们这人，我们天然的选择，并且要暴露我们的所是和所在。当我们被暴露、被征服，我们就让神圣的生命完全有机会活在我们里面。这会使我们完全，甚至像我们的天父完全一样。我们不能效法父。我年轻时，基督教里的人教导我，我们的天父爱坏人，我们应当爱我们的仇敌，正如我们的父一样。虽然这听起来很好，但事实上就像叫猴子学人一样行动。你可以教猴子像仁慈的绅士一样行动。然而，猴子无法这样作，因为牠们不是那人的儿子。我们是天父的儿子，因此父的生命和性情在我们里面。所有外面的仇敌、逼迫者、反对者都暴露我们的所是。因为他们暴露我们天然的人，我们就学习不再信靠自己，而仰望我们的父，并且看见祂的生命和性情在我们里面。藉著这种暴露，我们就看见我们必须亲近祂，并且凭著祂的生命和性情而活。这样，我们就要像我们的天父完全一样。这就是国度的生命、国度的生活。

105Do not take the Lord’sword as a teaching concerning how you should be have. This way will not work. The Lord’sword was intended to touch our being, our natural choice, and to expose what we are and where we are. When we have been exposed and subdued, we shall give the full opportunity to the divine life to live in us. This will make us perfect even as our heavenly Father is perfect. We cannot imitate the Father. When I was young, I was taught by those in Christianity that our heavenly Father loves those who are bad and that we should love our enemies just as our Father does. Although this sounds good, it actually is like trying to teach a monkey to behave like a person. You may teach a monkey to behave like a kind gentleman. The monkeys, however, will fail to do this because they are not the sons of that man. We are the sons of our heavenly Father. Thus, the Father’s life and nature are within us. All the outward enemies, compellers, and opponents expose what we are. Because they expose our natural being, we learn not to trust ourselves any longer, but to look to our Father and to realize that we have His life and nature within us. Through this exposure we come to see that we must stay close to Him and live by His life and nature. In this way we shall be perfect as our heavenly Father. This is the kingdom life, the kingdom living

106很多基督徒误解了这些经节，把这些经节当作外面行为的指导。为这缘故，很多人感到失望，并且说，『这对我们太过分了。我们差得太远了，我们无法达到。』这不是主耶稣所说平常的话，乃是属天之国的宪法。因著我们是国度的子民，我们必能成全这些要求。我们里面有国度的生命，我们能成全这些律法，不是靠著自己，乃是凭著父的生命和性情。所以，我们必须感谢神，因为祂差遣许多横逆的事物进到我们的环境中，为要摸著我们这个人，并且暴露我们的所是，使我们完全被征服，转向祂，亲近祂，信靠祂，并凭祂而活。然后，我们就要成为真正的国度子民，有国度的生命，过正确的国度生活。这就是今天神在地上的国度，也就是正当的召会生活。

106Misunderstanding these verses, many Christians have taken them as instructions concerning their outward behavior. This is the reason so many have been disappointed and have said, “This is too much for us. We are far away from it, and we are unable to fulfill it.” This is not a common word given by the Lord Jesus; it is the constitution of the heavenly kingdom. Because we are His kingdom people, we can certainly fulfill these requirements. We have the kingdom life within us, and we can fulfill these laws, not in ourselves, but by the Father’s life and nature. Therefore, we must thank Him for sending so many contrary things into our environment in order to touch our being and to expose what we are so that we may be fully subdued, turn to Him, stay near to Him, trust in Him, and live by Him. Then we shall be the genuine kingdom people with the kingdom life for a proper kingdom living. This is God’s kingdom on earth today, and this is the proper church life.