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马太福音生命读经 · 第13篇

国度宪法的颁布（一）

The Decree Of The Kingdom’s Constitution (1)
1在本篇信息中，我们来到马太五、六、七章所记载国度宪法的颁布。历年来，许多基督徒误解或误用了这三章。在关于这三章的信息中，盼望我们都会了解这段话的真实意义。
1In this message we come to the decree of the kingdom’s constitution recorded in chapters five, six, and seven. Throughout the years, these three chapters have been either misunderstood or misused by many Christians. In the messages on these chapters we hope that we shall all see the real meaning of this section of the Word
2对信徒而言，最难领会的事之一就是诸天的国。诸天的国与任何天然或宗教的观念都不相合。我们会看见，诸天的国是非常特别的。要领会诸天的国。我们都必须卸去从基督教背景所接受的传统观念。在我们的背景中所接受关于诸天之国的教训，无一是照著神纯正的话。五十多年来，我们一再的研究诸天的国这件事。一九三六年，我出版了第一本论到这主题的书籍。从那时起，我们一再说到这主题。因此，我们充分、确信，关于诸天的国，我们在圣经中所看见的是正确的。然而，这与传统对国度的观念有些不同。所以，我们必须花相当的时间在这三章圣经上，好非清楚的看见这事。
2One of the most difficult things for believers to understand is the kingdom of the heavens. The kingdom of the heavens does not correspond to any natural or religious concept. As we shall see, it refers to something very specific. To understand the kingdom of the heavens, we all must be unloaded of the traditional concepts we received from our background in Christianity. None of the teachings regarding the kingdom of the heavens received in our background was according to the pure Word. We have studied this matter of the kingdom of the heavens again and again for more than fifty years. The first book I published on this subject was put out in 1936. In all the years since then, we have been on this subject. Thus, we have the full assurance that what we have seen in the Bible concerning the kingdom of the heavens is accurate. Nevertheless, it is somewhat different from the traditional concepts concerning the kingdom. Therefore, we must spend considerable time on these chapters to see this matter very clearly
3马太五、六、七章可称为诸天之国的宪法。每个国家都有宪法。马太福音是一卷论到诸天之国的书，当然也必须有宪法。在这三章里，新王所说作诸天之国宪法的话，给我们看见诸天之国属灵生活和属天原则的启示。性质是单数的，但原则是多数的。诸天之国的宪法共七段；国度子民的性质：（太五1～12）国度子民的影响；（太五13～16；）国度子民的律法；(太五17～48)国度子民的义行；（太六1～18；）国度子民的财物；（太六19～34；）国度子民待人的原则；（太七1～12；）国度子民生活工作的根基。（太七13～29。）第一段（太五3～）、描述九福、之下诸天之国子民的性质。这段揭示活在诸天之里的是怎样的人。国度子民也必须影响世界。国度子民的性质，就是国度的性质，影响世界。国度子民必须有律法。这律法不是旧律法，摩西的律法，即十诫；乃是诸天之国的新律法。国度子民是那些有义行，并对财物有正确态度的人。因著国度子民仍在地上人群社会中，诸天之国的宪法就启示出他们待人的原则。最终，在这宪法的末段我们看见，国度子民日常生活工作的立场，根基。国度子民的这些方面，在诸天之国宪法的七段里都论到了。
3Matthew 5, 6, and 7 may be called the constitution of the kingdom of the heavens. Every nation has a constitution. Certainly the Gospel of Matthew, the book on the kingdom of the heavens, also must have a constitution. In these three chapters, the words spoken by the new King as the constitution of the kingdom of the heavens, we see a revelation of the spiritual living and heavenly principles of the kingdom of the heavens. The nature is singular, but the principles are plural. The constitution of the kingdom of the heavens is composed of seven sections: the nature of the kingdom people (5:1-12); the influence of the kingdom people upon the world (5:13-16); the law of the kingdom people (5:17-48); the righteous deeds of the kingdom people (6:1-18); the dealing of the kingdom people with riches (6:19-34); the principles of the kingdom people in dealing with others (7:1-12); and the ground of the kingdom people’s living and work (7:13-29). The first section, 5:3-12, depicts the nature of the kingdom of the heavens under nine blessings. It unfolds the kind of people 12 who live in the kingdom of the heavens. The kingdom people must also exert an influence upon the world. The nature of the kingdom people, the very nature of the kingdom, exercises an influence upon the world. The kingdom people also have a law. This law is not the old law, the law of Moses, the ten commandments; it is the new law of the kingdom of the heavens. The kingdom people are those who perform righteous deeds and who have the proper attitude concerning material riches. Because the kingdom people are still on earth in human society, the constitution of the kingdom of the heavens reveals principles by which they deal with others. Finally, in the last section of this constitution we see the ground, the base, of the daily life and work of the kingdom people. All these aspects of the kingdom people a recovered in the seven sections of the constitution of the kingdom of the heavens.
壹 、地点与听众
I. THE PLACE AND THE AUDIENCE
一 、在山上
A. On the Mountain
4马太五章一节说，『但祂看见这些群众，就上了山；既已坐下，门徒到祂跟前来。』新王是在海边呼召跟从祂的人，但祂是上了山，将诸天之国的宪法赐给他们。这指明我们需要同祂上到更高之处，以领略诸天的国。
4Matthew 5:1 says, “And seeing the crowds, He went up into the mountain; and when He sat down His disciples came to Him.” The new King called His followers by the seashore, but He went up into the mountain to give them the constitution of the kingdom of the heavens. This indicates that we need to go higher with Him for the realization of the kingdom of the heavens
5诸天之国的宪法是在山上颁布的，这很有意义。海表征撒但所败坏的世界。我们被主抓住时，是在撒但所败坏的世界里竭力谋生。但主抓住我们之后，祂就带我们上到表征诸天之国的高山。这指明诸天的国不是建立在海边，乃是建立在山上。在圣经里，山有时表征国度。例如，照但以理二章三十四至三十五节，有一块非人手凿出来的石头打碎了大像，变成一座大山，充满天下。这山表征千年国。因此，在圣经里，山表征国度，尤其是诸天的国。
5It is very meaningful that the constitution of the kingdom of the heavens was decreed upon a mountain. The sea signifies the Satan-corrupted world. When we were caught by the Lord, we were in the Satan-corrupted world endeavoring to make a living. But after the Lord caught us, He led us up to a high mountain signifying the kingdom of the heavens. This indicates that the kingdom of the heavens was not established on the seashore, but on the mountain. In the Bible a mountain sometimes signifies the kingdom. For example, according to Daniel 2:34-35, the stone cut without hands broke the image into pieces and became a great mountain that filled the whole earth. This mountain signifies the millennial kingdom. Hence, in the Bible a mountain signifies the kingdom, especially the kingdom of the heavens
6不仅如此，被带到山上也表征我们若要聆听诸天之国宪法的颁布，就不能留在平原，乃要登上高山。我们必须在高水平上聆听这宪法。在海边，主只说，『跟从我。』但为著颁布诸天之国的宪法，祂把门徒带到山顶。跟从主也许相当容易，但为著建立诸天的国聆听宪法，需要我们登上高山顶端。
6Furthermore, being brought up to the mountain signifies that if we would listen to the decree of the constitution of the kingdom of the heavens, we must not stay on a low plain, but climb up a high mountain. We must be on a high level to hear this constitution. On the seashore, the Lord simply said, “Follow me.” But for the decree of the constitution of the kingdom of the heavens, He brought them to the top of a mountain. Following the Lord may be rather easy, but listening to the constitution for the establishment of the kingdom of the heavens requires that we climb up to the top of a high mountain.
二 、对门徒
B. To His Disciples
7马太五章一节说，『既已坐下，门徒到祂跟前来。』新王在山上坐下，祂的门徒（不是那些群众）到祂跟前来，作祂的听众。至终，不仅信祂的犹太人，连归从的万民（外邦人－太二八19，）也都成了祂的门徒。后来，门徒又称为基督徒。（徒十一26。）因此在五、六、七章，新王在山上论到诸天之国宪法的话，是对新约的信徒说的，不是对旧约的犹太人说的。在一、二节我们看见，主是教导门徒，不是教导群众。围著祂的群众是外圈，但祂的门徒是内圈。你也许在山上，但你还必须在内圈，因为宪法不是为著外圈的人，乃是为著内圈的人。
7Verse 1 says, “ And when He sat down His disciples came to Him.” When the new King sat down on the mountain, His disciples, not the crowds, came to Him to be His audience. Eventually, not only the believing Jews became His disciples, but also the discipled nations (Gentiles, 28:19). Later the disciples were called Christians (Acts 11:26). Hence, the word the new King spoke on the mountain in chapters five, six, and seven concerning the constitution of the kingdom of the heavens was spoken to the believers of the New Testament, not to the Jews of the Old Testament. In verses 1 and 2 we see that the Lord taught the disciples, not the crowds. The crowds that gathered around Him were the outer circle, but His disciples were the inner circle. Although you may be on the mountain, you must also be in the inner circle, for the constitution is not for those in the outer circle; it is for those in the inner circle
8历代以来，关于国度宪法是对谁颁布的，是对犹太人，外邦人，或是对信徒颁布的，一直有很大的争论。按我们的研究，我们已看见国度的宪法不是对犹太人颁布的，也不是对外邦人颁布的，乃是对新约的信徒颁布的。毫无疑问，宪法颁布的时候，门徒是犹太信徒。然而，他们在山上聆听国度宪法的颁布时，不是代表犹太人，乃是代表新约的信徒。在马太二十八章十九节，主告诉祂的门徒要去，使万民，就是外邦人，作主的门徒。这就是说，万民要悔改成为门徒。所以，犹太和外邦信徒都是门徒。山上的听众主要的是犹太人，代表所有的门徒。
8Throughout history, there has been a great debate concerning to whom this decree was given, to the Jews, the Gentiles, or the believers. According to our study, we have come to see that it was given neither to the Jews nor to the Gentiles but to the New Testament believers. There is no doubt that the disciples were the Jewish believers at the time the decree of the constitution was given. However, when they were there on the mountain listening to the decree of the kingdom’s constitution, they were the representatives not of the Jewish people, but of the New Testament believers. In 28:19 the Lord told His disciples to go and disciple the nations, that is, the Gentiles. This means that the nations would be converted into disciples. Therefore, both the Jewish and Gentile believers were disciples. The audience on the mountain, composed mainly of Jews, represented all the disciples
贰 、关于国度子民的性质
II. CONCERNING THE NATURE of the kingdom people
9现在我们来到宪法的第一段，关于国度子民的性质。也许很少基督徒看见，马太五章一至十二节启示国度子民的性质。所有的基督徒都该是国度的子民。然而，今天的光景不正常。许多信徒不是在国度子民的高水平上。国度的子民是得胜者。在神的经纶里，每个信徒都该是得胜者。作得胜者不是特别的，乃是正常的。所以，每个信徒都该是国度子民的一部分。
9Now we come to the first section of the constitution, the section concerning the nature of the kingdom people. Probably not many Christians have seen that 5:1-1 2 reveals the nature of the kingdom people. All Christians should be kingdom people. However, the situation today is not normal. Many believers are not on the high level of the kingdom people. The kingdom people are the overcomers. In God’s economy, every believer should be an overcomer. To be an overcomer is not to be something special; it is to be normal. Thus, every believer should be apart of the kingdom people.
10这些经节描述国度子民九方面的性质。他们灵里贫穷，为当前的情况哀恸，以温柔对反对，饥渴慕义，怜悯别人，心里纯洁，制造和平，为义受逼迫，因主遭辱骂，并且被毁谤。每一方面都开始于『有福』一辞。例如，三节说，『灵里贫穷的人有福了，因为诸天的国是他们的。』『有福』一辞没有充分译出希腊文的原意，因为希腊文是表达有福和快乐的双重意义。有些译本用『快乐』不用『有福。』然而，我们不该轻忽的使用『快乐』一辞。这里的有福和快乐不是轻忽的，乃是相当有分量的。当你听见『灵里贫穷的人快乐了，』你不该喊叫，或跳上跳下。这些经节里的快乐是很深的。
10These verses describe nine aspects of the nature of the kingdom people. They are poor in spirit, mourning for the present situation, meek in suffering opposition, hungry and thirsty for righteousness, merciful toward others, pure in heart, making peace with all men, suffering persecution for righteousness, and suffering being reproached and evil spoken of. Every aspect begins with the word, “Blessed.” For instance, verse 3 says, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens.” The English word “blessed” does not adequately translate the Greek word here, for the Greek word conveys the meanings of both blessed and happy. A number of versions use the word happy instead of blessed. However, we should not use the word happy in a loose way. The blessedness and the happiness here is not a light thing; it is something that is rather weighty. When you hear the words, “Happy are the poor in spirit,” you should not shout or jump up and down. To be happy in these verses is something deep
11一、灵里贫穷接受诸天的国
11A. Poor in Spirit to Receive the Kingdom of the Heavens
12在马太五章三节新王说，『灵里贫穷的人有福了，因为诸天的国是他们的。』虽然许多人说到这些经节的福，但我没有听过人说到三节的灵。在国语和合本里，三节的繙译很差。牠繙成『虚心的人有福了。』一般而言，那时繙译中文圣经的学者，繙得非常好，但他们没有看见心和灵的不同。同章另一节（太五8）说到『清心。』因此，国语和合本说到虚心和清心。我们很多人进入召会生活之前，没有看见心和灵的不同。诸天的国首先与我们的灵有关。
12In verse 3 the new King said, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens.” Although many have spoken about the blessings in these verses, I have not heard anyone speak about the spirit in verse 3. The translation of verse 3 in the Chinese version is very poor. It says, “Blessed are the humble in heart.” Although the scholars who worked on the Chinese version generally did a very good job, they did not see the difference between the heart and the spirit. Another verse in this chapter, verse 8, speaks about being pure in heart. Hence, the Chinese translation speaks of the humble in heart and the pure in heart. Before we came into the church, many of us did not see the difference between the heart and the spirit. The kingdom of the heavens is firstly related to our spirit.
13三节的灵，非指神的灵，乃指人的灵。，就是人最深的部分，是人接触神并领悟属灵事物的器官。灵里贫穷的意思不是有贫穷的灵。我们的灵绝不该贫穷。有贫穷的灵是可怜的。但我们若灵里贫穷就有福了。灵里贫穷不仅是指谦卑，更是指我们的灵，我们人的深处，完全倒空，不持守旧时代的老东西，却卸去旧有的，以接受诸天之国的新东西。人的这一部分，必须是贫穷的、倒空的、卸去旧有的，才能领悟并得著诸天的国。这含示诸天的国是属灵的，不是物质的。
13The spirit in verse 3 refers not to the Spirit of God, but to our human spirit, the deepest part of our being, the organ for us to contact God and realize spiritual things. To be poor in spirit does not mean to have a poor spirit. Our spirit should never be poor. To have a poor spirit would be pitiful. But if we are poor in our spirit, we are blessed. To be poor in spirit is not only to be humble, but also to be emptied in our spirit, in the depth of our being, not holding on to the old things of the old dispensation, but unloaded to receive the new things, the things of the kingdom of the heavens. We need to be poor, emptied, unloaded, in this part of our being so that we may realize and possess the kingdom of the heavens. This implies that the kingdom of the heavens is a spiritual matter, not a material one
14我们需要倒空灵里所充满的一切老东西。灵里最满的人，就是回教徒。他们灵里完全没有空间。为这缘故，很难与他们谈论福音。魔鬼完全充满了他们的灵。因著回教徒的灵太满了，他们很难相信主耶稣。犹太人的灵也是满的，他们的灵完全装满了宗教的东西。希腊人的灵充满了哲学。我曾经和一个希腊人一同工作，他夸耀希腊的语言和哲学。虽然希腊人的心思和灵是装满的，但照著我与希腊人相处的经验，他们要、卸去这些还算容易。希腊人远不及回教徒那么顽固。今天许多基督徒的灵也是装满的。你若和公会里的人谈谈，就会发现他们的灵是装满的。今天几乎各种基督徒的灵都充满了神以外的事物。
14We need to empty our spirit of all the old things that have filled it. Those who are the most filled in their spirit are the Moslems. There is absolutely no empty space in their spirit. For this reason, it is very difficult to talk with them about the gospel. The Devil has utterly filled their spirit. Because their spirit is so filled, it is difficult for any Moslem to believe in the Lord Jesus. The Jews also are filled in their spirit. Their spirit is fully loaded with the things of their religion. The Greeks are filled in their spirit with their philosophy. I once worked with a Greek who boasted about the Greek language and philosophy. Although the mind and spirit of the Greeks are loaded, according to my experience with them, it is rather easy for the Greeks to be unloaded. They are not nearly as stubborn as the Moslems. Today a great many Christians are also loaded in their spirit. If you talk to those in the denominations, you will find that their spirit is loaded. Nearly every kind of Christian today is filled in his spirit with something other than God
15当主耶稣来传讲，『你们要悔改，因为诸天的国已经临近了，』（太四17，）很少人能接受祂的话，因为他们的灵充满了其他的事物。主端出上好的饮料，但他们的器皿已经充满了，因此他们不渴。我们的灵充满时，甚至上好的饮料，我们的器皿也无法容纳。所以，主在山上对门徒说话时，开头就说我们必须灵里贫穷；我们的灵必须倒空一切。
15When the Lord Jesus came preaching, “Repent, for the kingdom of the heavens has drawn near” (4:17), not many could receive His word because their spirit was filled with other things. The best drink was being offered, but their vessel was already filled. Thus, they were not thirsty. When our spirit is filled, we have no capacity in our vessel for even the best drink. Therefore, when the Lord spoke to the disciples on the mountain, the opening word of His decree was that we must be poor in spirit, that our spirit must be emptied of everything
16多年前，我曾访问美国的一些弟兄会。我看到那些人时，我的心伤痛，我的灵破碎。他们真是死沉！每个人都是枯干的。在我应邀去的第一个地方，我对他们说，他们不需要教训。我告诉他们，他们有壳多的教训了，他们所需要的是生命和灵。我的话得罪了他们。他们没有听见我所说关于生命和灵的话，只听见我所说关于道埋的话。信息一完，领头的人立刻到我这里来，当面责备我说，『李弟兄，你的教训确实错了。你刚才告诉我们，我们不需要道理。我们实在需要道理！圣经不就是一本道理的书么？』我一句话也不说，但是我想，『可怜的人，你若喜欢道理，就去搞道理，死在那里罢！』后来我应邀对另一个弟兄会讲道。两处的光景和反应都是同样的。在弟兄会里的人有这样的反应，是因为他们灵里不贫穷。反之，他们的灵充满了一切所谓弟兄会的道理。这一切道理就像死木头，只适于叫他们死沉。
16Many years ago I visited some Brethren assemblies in this country. As I looked at the people, my heart was aching and my spirit was broken. What deadness there was! Everyone was dry. In the first place I was invited, I gave a word telling them that they did not need the teachings. I told them that they had enough teachings and that what they needed was life and the spirit. My word offended them. They did not hear my word about life and the spirit; they only heard what I had said about doctrine. Immediately after the message, the leader came to me and, rebuking me to my face, said, “Brother Lee, your teaching is certainly wrong. You have just told us that we don’t need doctrine. Certainly we need doctrine! Isn’tt he Bible a book of doctrine?” I did not say a word, but I thought, “Poor people, if you like doctrine, go to doctrine and die there.” Later I was invited to speak to another Brethren assembly. Both the situation and the reaction were the same. There was such a reaction because those in these Brethren assemblies were not poor in spirit. Rather, their spirit was filled with all their so-called Brethren doctrines. All these doctrines were like dead wood that was only good for deadening them
17我们都需要留意主所说关于灵里贫穷的话，并且说，『主，卸去我的东西，倒空我的灵。我不愿我的灵积存任何东西。主，我愿我灵里所有的容量都为你所用。』
17We all need to heed the Lord’sword about being poor in our spirit and say, “Lord, unload me. Empty my spirit. I don’t want to store anything in my spirit. Lord, I want the full capacity in my spirit to be available to You
18三节说，灵里贫穷的人有福了，因为诸天的国是他们的。很多基督徒渴望到天上，但几乎没有人渴望在诸天的国里。渴望到天上是错误的。神的心不在诸天，乃在诸天的国。灵里贫穷的人有福了，因为诸天的国是他们的。
18Verse 3 says that those who are poor in spirit are blessed because theirs is the kingdom of the heavens. Many Christians are anxious to go to heaven, but hardly any desire to be in the kingdom of the heavens. It is a mistake to be anxious about heaven. God’she art is not on the heavens; it is on the kingdom of the heavens. Those who are poor in spirit are blessed because the kingdom of the heavens is theirs
19诸天的国是马太所专用的辞，指明诸天的国与神的国不同。神的国在其他三卷福音书里，是指神一般的掌权，从已过的永远到将来的永远，包括创世以前无始的永远、蒙拣选的列祖（内含亚当的乐园）、旧约的以色列国、新约的召会、要来的千年国（内含其属天部分诸天之国的实现，和其属地部分之弥赛亚国）、以及新天新地同新耶路撒冷，直到无终的永远。诸天的国在神的国里是特殊的部分，只包括今世的召会，和要来千年国的属天部分。因此，诸天的国是神国的一部分，在新约里，尤其在其他三卷福音书中，也称为神的国。一般的说，神的国在旧约已经同以色列国存在了；（太二一43；）特殊的说，诸天的国施浸者约翰来时，还未来到，只是临近了。（太三1～，十一11～12。）
19The kingdom of the heavens is a specific term used by Matthew, indicating that the kingdom of the heavens differs from the kingdom of God, the term used in the other three Gospels. The kingdom of God refers to God’s reign in a general way, from eternity past to eternity future. It comprises eternity without beginning before the foundation of the world, the paradise of Adam, the chosen patriarchs, the nation of Israel in the Old Testament, the church in the New Testament, the coming millennial kingdom with its heavenly rule (the manifestation of the kingdom of the heavens), and the new heaven and the new earth with the New Jerusalem without end for eternity. The kingdom of the heavens is a special section within the kingdom of God, composed only of the church today and the heavenly part of the coming millennial kingdom. Hence, the kingdom of the heavens, a section of the kingdom of God, is also called the kingdom of God in the New Testament, especially in the other three Gospels. While the kingdom of God already existed with the nation of Israel in a general way in the Old Testament (21:43), the kingdom of the heavens had still not come in a specific way, but only drew near when John the Baptist came (3:1-2; 11:11-12).2
20根据马太福音，诸天的国有实际、外表和实现三方面。诸天之国的实际，乃是诸天之国属天和属灵性质上的内容，这是五、六、七章新王在山上所启示的。诸天之国的外表，乃是诸天之国名义上的外状，这是十三章王在海边所启示的。诸天之国的实现，乃是诸天之国在大能里实际的来临，这是二十四、二十五章王在橄榄山上所揭示的。诸天之国的实际与外表，今天都随著召会。诸天之国的实际，就是正当的召会生活，（罗十四17，）是在诸天之国的外表之内，这诸天之国的外表，就是所谓的基督教国。、诸天之国的实现，乃是要来千年国的属天部分，在十三章四十三节称为父的国；千年国的属地部分，乃是弥赛亚国，在十三章四十一节称为人子的国，就是将来大卫重新修造的帐幕，也就是大卫的国。（徒十五16。）在千年国的属天部分，就是在大能里彰显出来的诸天之国里，得胜的信徒要与基督同王一千年；（启二十4，6；）在千年国的属地部分，就是在地上的弥赛亚国里，得救的以色列遗民要作祭司，教导万民敬拜神。（亚八20～23。）
20According to Matthew, there are three aspects concerning the kingdom of the heavens: the reality, the appearance, and the manifestation. The reality of the kingdom of the heavens is the inward contents of the kingdom of the heavens in its heavenly and spiritual nature, as revealed by the new King on the mountain in chapters five, six, and seven. The appearance of the kingdom of the heavens is the outward state of the kingdom of the heavens in name, as revealed by the King on the seashore in chapter thirteen. The manifestation of the kingdom of the heavens is the practical coming of the kingdom of the heavens in power, as unveiled by the King on the Mount of Olives in chapters twenty- four and twenty-five. Both the reality and the appearance of the kingdom of the heavens are with the church today. The reality of the kingdom of the heavens is the proper church life (Rom. 14:17), which is within the appearance of the kingdom of the heavens, known as Christendom. The manifestation of the kingdom of the heavens will be the heavenly part of the coming millennial kingdom, which is called the kingdom of the Father in 13:43. The earthly part of the millennial kingdom will be the Messianic kingdom, which is called the kingdom of the Son of Man in 13:41 and which will be the restored tabernacle of David, the kingdom of David (Acts 15:16). In the heavenly part of the millennial kingdom, which will be the kingdom of the heavens manifested in power, the overcoming believers will reign with Christ a thousand years (Rev. 20:4, 6). In the earthly part of the millennial kingdom, which will be the kingdom of the Messiah on earth, the saved remnant of Israel will be the priests, teaching the nations to worship God (Zech. 8:20-23
21我们若灵里贫穷，诸天的国就是我们的：现今在召会时代，我们是在诸天之国的实际里；将来在国度时代，我们要有分于诸天之国的实现。
21If we are poor in spirit, the kingdom of the heavens is ours: we are in its reality now in the church age, and we shall share in its manifestation in the kingdom age.
22根据四卷福音的教训，诸天的国和神的国有重大的不同。你若要领会马太福音，必须区别诸天的国和神的国。神的国就是神圣的管治。神的管治是从已过的永远到将来的永远。因此，神的国是指神圣的行政，神的管治。在已过的永远和将来的永远之间，有列祖（内含亚当的乐园、以色列国、召会和千年国。千年国分为属天部分和属地部分。属天部分称为父的国，属地部分称为人子的国，弥赛亚国，就是大卫复兴的国。从亚当的乐园到新耶路撒冷的一切，都包括在神的国里，这国从永远延伸到永远。
22According to the teaching of the four Gospels, there is a crucial difference between the kingdom of the heavens and the kingdom of God. If you would understand Matthew, you must differentiate the kingdom of the heavens from the kingdom of God. The kingdom of God is simply the divine ruling. It is God’s ruling from eternity past to eternity future. Thus, the kingdom of God refers to the divine government, the rule of God. Between eternity past and eternity future we have the paradise of Adam, the patriarchs, the nation of Israel, the church, and the millennium. The millennium is divided into the upper part and the lower part. The upper part is called the kingdom of the Father, and the lower part is called the kingdom of the Son of Man and the kingdom of the Messiah, which is the restored kingdom of David. Everything from the paradise of Adam to the New Jerusalem is included in the kingdom of God which extends from eternity to eternity
23诸天的国是神国的一部分，正如加州是美国的一部分。因为诸天的国是神国的一部分，有时候诸天的国就称为神的国。例如，加州是美国的一部分，有时候加州就称为美国。有人从国外来到加州，可以说他来到了美国。虽然加州可以称为美国，但美国不能称为加州。照样，诸的国可以称为神的国，但神的国不能称为诸天的国。
23The kingdom of the heavens is a part of the kingdom of God, just as California is a part of the United States. Because the kingdom of the heavens is part of the kingdom of God, it is sometimes called the kingdom of God. For example, California, part of the United States, is sometimes called the United States. When someone from abroad comes to California, he may say that he has come to the United States. Although California may be called the United States, the United States cannot be called California. Likewise, although the kingdom of the heavens may be called the kingdom of God, the kingdom of God cannot be called the kingdom of the heavens
24马太二十一章四十三节指明，神的国必从以色列人夺去。神的国要从以色列人夺去，指明神的国已经与以色列人并存。若是神的国没有与以色列人并存，如何能夺去？虽然神的国已经在那里，但施浸者约翰说，『你们要悔改，因为诸天的国已经临近了。』（太三、。）一面，神的国在那里；另一面，诸天的国还没有在那里。甚至在马太二十一章，主对犹太人说到神的国必从以色列人夺去时，诸天的国还只是临近了。直到五旬节那天，诸天的国才来到。因此，在十三章的第一个比喻，撒种者的比喻里，主耶、稣没有说，『诸天的国好比撒种的，』因为在五旬节那天以前，祂已经是撒种的。五旬节应验了第二个比喻，裨子的比喻。因此，主耶稣引进那比喻时说，『诸天的国好比...。』藉这一切我们看见，诸天的国未来到以先，神的国已经存在了。
24Matthew 2 1:4 3 indicates that the kingdom of God would be taken away from Israel. For the kingdom of God to be taken away from Israel indicates that it already was with Israel. If it had not been with Israel, how could it have been taken away? Although the kingdom of God was there already, John the Baptist said, “Repent, for the kingdom of the heavens has drawn near” (3:2). On the one hand, the kingdom of God was there; on the other hand, the kingdom of the heavens2 was not yet there. Even when the Lord spoke to the Jews in chapter twenty - one regarding the kingdom of God being taken away from Israel, the kingdom of the heavens had still only drawn near. It was not until the day of Pentecost that the kingdom of the heavens came. Therefore, in the first parable in chapter thirteen, the parable of the sower, the Lord Jesus did not say, “The kingdom of the heavens is likened to a sower,” because He was already the sower before the day of Pentecost. Pentecost was the fulfillment of the second parable, the parable of the tares. Thus, in introducing that parable the Lord Jesus said, “The kingdom of the heavens was likened to....” By all this we see that the kingdom of God was already present before the kingdom of the heavens came.
25诸天的国由两段组成：第一段是召会，第二段是千年国的属天部分。今天所有的真基督徒都在召会里：但只有得胜的基督徒要在千年国的上层部分，属天部分。今天我们在召会生活里所有的，是诸天之国的实际，不是实现。国度的实现要等到千年国。诸天之国的实现是在千年国的上层部分。
25The kingdom of the heavens is composed of two sections. The first section is the church, and the second section is the upper part of the millennium. All genuine Christians are in the church today. But only the overcoming Christians will be in the upper part, the heavenly part, of the millennium. What we have in the church today is the reality of the kingdom of the heavens, not the manifestation. The manifestation of the kingdom will not take place until the millennium. The manifestation of the kingdom of the heavens will be seen in the upper part of the millennium
26灵里贫穷的人有福了，因为诸天的国是他们的。（请注意主不是说，『因为神的国是他们的。』我们灵里贫穷，就好接受属天的王。祂一进来，就带来诸天的国。我们接受属天的王以后，立刻在召会里，就是诸天之国的实际所在的地方。我们若是得胜者，主回来的时候，就要把我们带进诸天之国的实现里。得著诸天的国，首先是有分于正当、正常的召会生活；其次是承受千年国上层部分诸天之国的实现。这就是『诸天的国是他们的』这句话的意思。那些退后的基督徒，今世要失去诸天之国的实际，来世要失去诸天之国的实现。灵里贫穷何等有福！我们若灵里贫穷，诸天的国就是我们的。为著第一福和诸天的国，阿利路亚！灵里贫穷何其美好！
26Those who are poor in spirit are blessed, for theirs is the kingdom of the heavens. (Notice that the Lord did not say, “For theirs is the kingdom of God.”) When we become poor in our spirit, we are ready to receive the heavenly King. When He comes in, He brings the kingdom of the heavens with Him. Immediately after receiving the heavenly King, we are in the church, where the reality of the kingdom of the heavens is. If we are overcomers, at His coming back the Lord will bring us into the manifestation of the kingdom of the heavens. To have the kingdom of the heavens is firstly to participate in the proper, normal church life and secondly to inherit the manifestation of the kingdom of the heavens in the upper part of the millennium. This is the meaning of the words, “For theirs is the kingdom of the heavens.” Those Christians who backslide will lose the reality of the kingdom of the heavens in this age and will miss the manifestation of the kingdom of the heavens in the coming age. What a blessing it is to be poor in spirit! If we are poor in spirit, ours is the kingdom of the heavens. Hallelujah for the first blessing and for the kingdom of the heavens! How good it is to be poor in our spirit