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马太福音生命读经 · 第17篇

国度宪法的颁布（五）

The Decree Of The Kingdom’s Constitution (5)
1关于诸天之国的教训和传讲，开始于悔改。（太三2，四17。）悔改的意思就是心思的改变。因此，国度是从我们的心思开始的。从我们的心思起，国度进展到我们的灵。（太五3。）我们的心思需要悔改，我们需要灵里贫穷，接著我们必须清心好看见神。（太五8。）心思、灵和心，乃是我们里面的人三个主要的方面。我们若把四章十七节和五章三至十二节摆在一起，就看见有好几项与诸天的国相关。我们已看见，头三项就是心思、灵和心。然后我们需要有正常、正确、拔高的情感。这在哀恸的事上可以看出，（太五4，）哀恸乃是来自我们调整过的情感。我们也需要温柔，温柔需要刚强、正常、正确的意志。五章六节所说的饥渴慕义是纯净、正确的愿望。为著国度，我们必须渴慕这种义。怜悯人与我们的态度有关。（太五7。）我们对别人的态度必须是怜悯的态度。我们若有正确的情感、意志、愿望和态度，就能与人和平。因此，我们的全人－心思、灵、心、情感、意志、愿望和态度，都需要为著国度的生活受操练。我们有这一切美德，就彀资格受逼迫。你若没有这些美德，就不能抵挡逼迫。至终，那些因著有这一切美德而彀资格的人，不仅要为义受逼迫，还要为基督受辱骂。这就是国度子民的性质。
1The teaching and preaching concerning the kingdom of the heavens began with repentance (3:2; 4:17). Repentance means a change of mind. Hence, the kingdom begins with our mind. From our mind, it proceeds to our spirit (5:3). We need to repent in our mind and to be poor in our spirit. Following this, we must be pure in heart in order to see God (5:8). The mind, the spirit, and the heart are the three major aspects of our inner being. If we put 4:17 together with 5:3-12, we see a number of items related to the kingdom of the heavens. The first three, as we have seen, are the mind, the spirit, and the heart. Next we need to have a normal, proper, uplifted emotion. This is seen in the matter of mourning (5:4), which comes from our adjusted emotion. We also need to be meek, which requires a strong, normal, proper will. The hunger and thirst for righteousness spoken of in 5:6 is a matter of a pure and proper desire. We must desire this righteousness for the kingdom. Being merciful to others involves our attitude (5:7). Our attitude toward others must be one of mercy. If we have a proper emotion, will, desire, and attitude, we shall be able to make peace with others. Thus, our whole being—our mind, spirit, heart, emotion, will, desire, and attitude—needs to be exercised for the kingdom life. When we have all these virtues, we are qualified to be persecuted. If you do not have these, you will not be able to withstand persecution. Eventually, those who are qualified by having all these virtues will be not only persecuted for righteousness, but reproached for Christ. This is the nature of the kingdom people
2五章三至十二节约九福中，每个福都有赏赐。例如，你若灵里贫穷，诸天的国就是你的。这是赏赐。你若哀恸，就必得安慰；你若温柔，就必承受地土。因此，安慰和地土也是赏赐。按十二节，因基督的缘故受逼迫、被辱骂的人，他们的赏赐是大的。我们很难为这赏赐命名。我们若因基督的缘故被辱骂、受逼迫、遭毁谤，我们在诸天之上的赏赐就是大的，这超过我们的领会。希伯来十三章十三节和彼前四章十四节，都说到因基督的缘故受辱骂。希伯来十三章十三节说，『这样，我们也当出到营外就了祂去，忍受祂所受的凌辱。』彼前四章十四节说，『你们若在基督的名里受辱骂，便是有福的。』在罗马十五章三节也说到辱骂这件事。有大赏赐等著那些因基督的缘故受辱骂的人。我们需要成为具有这些经节所启示之性质的国度子民，这样我们才能为基督忍受辱骂。
2Each of the nine blessings in 5:3-1 2 has a reward. For example, if you are poor in spirit, the kingdom of the heavens is yours. This is a reward. If you mourn, you will be comforted, and if you are meek, you will inherit the earth. Thus, comfort and the earth are also rewards. According to verse 12, the reward is great for those who are persecuted and reproached for the sake of Christ. It is difficult to give a name to this reward. If we are reproached, persecuted, evil-spoken of, for the sake of Christ, our reward in the heavens is great, so great that it is beyond our understanding. Hebrews 13:13 and 1 Peter 4:14 both speak of being reproached for the sake of Christ. Hebrews 13:13 says, “Let us therefore go forth unto Him outside the camp, bearing His reproach.” First Peter 4:1 4 says, “If you are reproached in the name of Christ, you are blessed.” This matter of reproach is also spoken of in Romans 1 5:3. There is a great reward awaiting those who are reproached for the sake of Christ. We need to be the kingdom people with the nature revealed in these verses. Then we shall be able to bear the reproach for Christ.
肆 、关于国度子民的律法
IV. CONCERNING THE LAW of the kingdom people
3在本篇信息中，我们来到五章十七至四十八节，王在山上所说的第三段话，论到诸天之国子民的律法。属天之国的宪法必然涉及律法的问题。在主耶稣未来以前，以色列人有摩西的律法，也有申言者。申言总是律法的帮助。当百姓软弱，不能成全律法时，就需要申言者来加强他们，使他们遵守律法。因此，律法的成全需要藉著申言者的加强。所以，旧约里有律法和申言者。这就是主在十七节说到律法和申言者的原因。
3In this message we come to the third section of the King’sword on the mountain, 5:17-48, which concerns the law of the people of the kingdom of the heavens. The constitution of the heavenly kingdom must certainly cover the matter of law. Prior to the time of the Lord Jesus, the children of Israel had the law of Moses. They also had the prophets. Prophecy is always a help to the law. When the people are weak in fulfilling the law, there is the need for the prophets to come in to strengthen them to keep the law. Thus, the fulfillment of the law needs the strengthening through the prophets. Therefore, in the Old Testament there were the law and the prophets. This is the reason the Lord spoke of the law and the prophets in verse 17
一 、不是要废除律法或申言者，乃是要成全
A. Not to Abolish the Law or the Prophets, but to Fulfill Them
4十七节说，『不要以为我来是要废除律法或申言者；我来不是要废除，乃是要成全。』成全律法，在这里有三方面的意义：基督在积极方面遵行了律法；基督在消极方面藉著十字架的代死，满足了律法的要求；在这一段里，基督以祂的新律法补充了旧律法。正如祂不断的说，『但是我告诉你们』（太五22，28，32，34，39，44）所表明的。
4Verse 17 says, “Do not think that I came to abolish the law or the prophets; I did not come to abolish, but to fulfill.” To fulfill the law here means three things: that Christ has kept the law on the positive side; that through His substitutionary death on the cross Christ has fulfilled the requirement of the law on the negative side; and that Christ complements the old law by His new law in this section, as continually expressed by the word, “But I say to you” (vv. 22, 28, 32, 34, 39, 44
5关于律法，有诫命与原则两方面。律法的诫命，因著主来得了成全和补充；律法的原则，照著神新约的经纶为信仰的原则所顶替。
5Concerning the law, there are two aspects: the commandments of the law and the principle of the law. The commandments of the law are fulfilled and complemented by the Lord’s coming, whereas the principle of the law is replaced by the principle of faith according to God’s New Testament economy.
6基督未来以前，有藉著申言者加强的律法。那为甚么还需要诸天之国的律法呢？原因是旧律法的要求不彀高。旧律法的要求不完全。以杀人为例：旧律法吩咐我们不可杀人，（出二十13，）对怒气却只字不题。你若杀了人，就会受到摩西律法的定罪。但不管你如何向人动怒，只要你没有杀人，你就不会受到摩西律法的定罪。在这里我们看见旧律法的缺欠、不完全。然而诸天之国律法的要求比摩西律法的要求高得多。按著诸天之国的律法，我们不可向弟兄动怒。在二十一、二十二节主说，『你们听见有对古人说的话：「不可杀人;凡杀人的，难逃审判。」但是我告诉你们，凡向弟兄动怒的，难逃审判。』因此，诸天之国的律法比旧时代的律法高得多。
6Before Christ came, there was the law with the strengthening through the prophets. Why then was there still the need for the law of the kingdom of the heavens? The reason is that the demands of the old law were not high enough. The requirements of the old law were not complete. Take the example of murder. The old law commanded us not to murder (Exo. 20:13), but it did not say a word about anger. If you killed someone, you would be condemned by the law of Moses. But no matter how angry you were with someone, as long as you did not murder, you would not be condemned by Moses’ law. Here we see the shortage, the incompleteness, of the old law. However the requirement of the law of the kingdom of the heavens is much higher than that of the law of Moses. According to the law of the kingdom of the heavens, we are forbidden to be angry with our brothers. In verses 21 and 22 the Lord said, “You have heard that it was said to the ancients, You shall not murder, and whoever murders shall be liable to the judgment. But I say to you that everyone who is angry with his brother shall be liable to the judgment.” Hence, the law of the kingdom of the heavens is higher than the law of the old dispensation.
7另一个例证是关于奸淫的律法。旧律法禁止人犯奸淫，但新律法禁止人看妇女而有意贪恋她。(太五27～28。）因此，诸天之国律法的基本原则是，牠比旧律法高。我们不是废掉旧律法，乃是补充旧律法，使牠更高。为这缘故，主耶稣说，祂来不是要废除律法，乃是要成全律法。
7Another illustration of this is the law concerning adultery. The old law forbade the committing of adultery, but the new law forbids looking at a woman to lust after her (vv. 27-28). Thus, the basic principle of the law of the kingdom of the heavens is that it is higher than the old law. We do not annul the old law; we complement it to make it higher. For this reason, the Lord Jesus said that He did not come to abolish the law, but to fulfill it
8很多基督徒不彀了解十七节『成全』一辞的意义。经过多年的研读、观察和经历，我们看见这节的『成全』一辞有三方面的意义。
8Many Christians do not adequately understand the meaning of the word “fulfill” in verse 17. Through many years of study, observation, and experience, we have come to see that the word “fulfill” in this verse means three things
在积极力面运行律法
1. Keeping the Law on the Positive Side 1.
9首先，成全的意思是基督在积极方面来遵行律法。当祂活在地上时，祂遵行了旧律法的每一方面。从来没有人遵行过十条诫命，惟有主耶稣完全遵行了。祂非常积极的遵行了旧时代的律法。
9Firstly, it means that Christ came to keep the law on the positive side. When He lived on earth, He kept every aspect of the old law. No one else has ever kept the ten commandments; the Lord Jesus kept them completely. He kept the law of the old dispensation in a very positive way
10在消极力面藉著十字架的代死，满足律法的要求
102. Fulfilling the Requirement of the Law on the Negative Side 2.
through the Substitutionary Death on the Cross
11因著基督遵行了律法，祂就成了完全的一位。祂的完全使祂有资格为我们死在十字架上。这是消极方面的遵行律法，也是基督成全律法的第二种方式。我们众人都干犯、违犯了律法。但我们的过犯藉著主的代死受了对付。祂在十字架上作我们的代替，为我们死，在消极方面满足了律法的要求。
11Because Christ kept the law, He became the perfect One. His perfection qualified Him to die on the cross for us. This is the keeping of the law in a negative sense. This is these cond way Christ has fulfilled the law. All of us have broken, transgressed, the law. But our transgressions have been dealt with through the Lord’s substitutionary death. On the cross He was our substitute, dying for us to fulfill the law’s requirement on the negative side.
12以新律法补充旧律法
123. Complementing the Old Law with the New 3.
13成全律法也指基督用祂的新律法补充旧律法。这由祂说『但是我告诉你们』（太五22，28，，34，39，44）所表明。基督遵行了律法，使祂有资格藉著祂十字架的代死，满足律法的要求。基督藉著祂十字架的代死满足了律法的要求，带进复活的生命以补充律法，完满的成全律法。旧律法，就是较低的律法，带著要人遵行的要求，并人必须受惩罚的条件，已经过去。国度的子民是父的儿女，现在只需要凭著复活的生命，就是父永远的生命，成全新律法，就是更高的律法。
13To fulfill the law also means that Christ complements the old law by His new law. This is expressed by the word, “But I say to you” (vv. 22, 28, 32, 34, 39, 44). Christ’s keeping of the 32 law qualified Him to fulfill the requirement of the law through His substitutionary death on the cross. Christ’s fulfilling the requirement of the law through His substitutionary death on the cross brought in the resurrection life to complement the law, to fill the law to the full. The old law, the lower law, with its keeping - demand and punishing-requirement, is over. The kingdom people, as the children of the Father, only need now to fulfill the new law, the higher law, by the resurrection life, which is the eternal life of the Father.
14基督的代死带进了复活的生命。当这复活的生命进到我们里面，这生命就能作完成律法的美妙工作。牠使我们能成全更高的律法。藉著我们里面复活的生命，我们不仅能不杀人，甚至能不向人动怒、不恨人。这复活的生命比天然的生命高多了，因为牠实际上就是神圣的生命，永远的生命，最高水准的生命。我们里面这最高的生命能满足最高律法的要求。
14Christ’s substitutionary death brought in the resurrection life. When this resurrection life comes into us, it is able to do the wonderful job of completing the law. It enables us to fulfill the higher law. By the resurrection life within us, we are able to be kept not only from murdering others, but even from being angry with them or hating them. This resurrection life is much higher than the natural life, for it is actually the divine life, the eternal life, the life on the highest plane. This highest life within us can fulfill the requirements of the highest law
15在新约中，先有马太福音这卷国度的书，带来要求；接著有约翰福音这卷生命的书，带来生命以成全这些要求。凭著我们天然的生命，我们无法满足马太五章所题的要求。但在约翰福音有最高的生命，使我们能满足最高的要求。所有的基督徒都喜爱约翰福音，但很少人喜爱马太福音。我好像没有听过那个基督徒说，他喜爱马太福音。你们有些人会说，马太福音太麻烦了，约翰福音非常简单。约翰说太初有话，话就是神，话成了肉体，丰丰满满约有恩典，有实际。（约一1，14。）约翰福音有很多金句，如约翰三章十六节。在这卷福音书中，要求很少，生命的供应却很丰富。然而，在新约里，先有的是马太福音，不是约翰福音。我们不能越过马太福音。然而，许多基督徒受教导这样作。三十五年前，我就受教导说，初信的人不该读马太福音。我自己也嘱咐初信的人不要先读马太福音。我说，他们若先读马太一章，他们的读经会受到挫折，以为圣经太难读了。因此，我告诉初信的人要从第四卷书，就是约翰福音开始读起。然后我会告诉他们，要读罗马书或别卷书，不要读马太福音。但我们需要回到马太福音。马太福音需要约翰福音，约翰福音是为著马太福音。马太福音把国度最高的要求给我们，这些要求惟有藉著约翰福音所启示神圣的生命才能成全。要成全马太福音所揭示诸天之国的要求，我们必须接受约翰福音中所看见的生命供应。
15In the New Testament, Matthew, the book of the kingdom, comes first with the requirements. Then John, the book of life, comes with the life to fulfill these requirements. By our natural life, we are not able to fulfill the requirements given in Matthew 5. But in the Gospel of John we have the highest life that enables us to meet the highest requirements. All Christians love John, but not many love Matthew. I doubt if I have ever heard a Christian say that he loves Matthew. Some of you may say that the Gospel of Matthew is too troublesome and that John is very simple. It says that in the beginning was the Word and the Word was God, and that the Word became flesh, full of grace and reality (John 1:1, 14). The Gospel of John has many golden verses, such as John 3:16. In this Gospel there are very few requirements and demands, but there is the rich life supply. However, in the New Testament, Matthew comes first, not John. We cannot afford to by pass Matthew. Nevertheless, many Christians have been instructed to do this. Thirty - five years ago I was taught that new believers should not read Matthew. I myself charged new believers not to read Matthew first. I said that if they read Matthew chapter one first, they would be frustrated in their reading of the Bible and think that it was too difficult to read. Hence, I told the new believers to begin their reading with the fourth book, the Gospel of John. Then I would tell them to read Romans or some other book, but not Matthew. But we need to come back to Matthew. Matthew needs John, and John is for Matthew. Matthew gives us the highest requirements of the kingdom, requirements that can be fulfilled only by the divine life revealed in John. In order to fulfill the requirements of the kingdom of the heavens unfolded in Matthew, we must receive the supply of life found in the Gospel of John.
16新王耶稣不是来废除摩西的律法，乃是来提高旧律法的标准。要求既已大大提高，就不再是旧律法，乃是诸天之国的新律法了。基督用两种方式提高旧律法的标准：藉著补充旧律法，并藉著改变旧律法。在十七至三十节，我们看见旧律法的补充。律法的改变开始于三十一节。在本篇信息里，我们只能论到旧律法的补充。
16Jesus, the new King, did not come to abolish the law of Moses. Rather, He came to uplift the standard of the old law. Now that the requirement has been so greatly uplifted, it is no longer the old law, but the new law of the kingdom of the heavens. Christ uplifted the standard of the old law in two ways: by complementing the old law and by changing it. In verses 17 through 30 we see the complementing of the old law. The change of the law begins with verse 31. In this message we can cover only the complementing of the old law
17十八节说，『我实在告诉你们，即使到天地都过去了，律法的一撇或一画，也绝不能过去，直到一切都得成全。』千年国之后，新天新地来到，旧天旧地就要过去。（启二一1，来一11～12，被后三10～13。）律法所论到的，只到千年国末了；申言者所论到的，则伸展到新天新地。（赛六五17，六六22。）这就是十七节题到律法和申言者，而十八节只题律法，不题申言者的原因。
17Verse 18 says, “For truly I say to you, Until the heaven and the earth pass away, one iota or one tittle shall by no means pass away from the law until all come to pass.” After the millennial kingdom, the old heaven and old earth will pass away and the new heaven and new earth come in (Rev. 21:1; Heb. 1:11-12; 2 Pet. 3:10-13). What the law covers extends only to the end of the millennial kingdom, whereas what the prophets cover extends to the new heaven and new earth Isa. 65:17; 66:22). This is why both the law and the prophets are referred to in verse 17, but only the law, not the prophets, is mentioned in verse 18
18律法的成全要持续到千年国末了，就是天地都要过去的时候。在这事发生之前，旧律法的一撇或一画都不能废掉。然而，申言者所论到的比千年国更久远，一直到新天新地。
18The fulfillment of the law will last until the end of the millennium, at which time the heavens and the earth will pass away. Before that takes place, not one iota or tittle of the old law will be annulled. However, what is covered by the prophets goes farther than the millennium, reaching into the new heaven and the new earth
19基督用三种方式成全律法。他自己遵行律法。然而，因著我们没有遵行，祂就为我们的违犯律法死在十字架上。祂的代死带进了复活的生命，这生命已经分赐到我们这人里面。藉著祂复活的生命，我们就能成全更高的新律法的要求。藉著这三个步骤，基督不仅仅成全了旧律法。祂遵行了律法，祂为我们死了，并且祂的死将复活的生命带进我们里面，加强我们，使我们成全新律法的要求。今天我们不是努力遵行较低的律法，乃是藉著我们里面最高的生命遵行拔高的律法。如今我们能遵行最高的律法。
19Christ fulfilled the law in three ways. He Himself kept the law. However, because we did not keep it, He died on the cross for our transgressions of the law. His substitutionary death brought in the resurrection life, which has been imparted into our being. By His resurrection life we are able to fulfill the requirements of the new, higher law. By these three steps Christ has more than fulfilled the old law. He kept it, He died for us, and His death brought into us the resurrection life to strengthen us for fulfilling the requirements of the new law. Today we are not trying to keep the lower law; rather, we are keeping the uplifted, higher law through the highest life that is in us. Now we are able to keep the highest law
20二、遵行一切诫命，是在国度里为大的条件
20B. Keeping Even the Least of the Commandments of the Law
Being the Condition to Be Great in the Kingdom
21十九节说，『所以无论谁废掉这些诫命中最小的一条，又这样教训人，他在诸天的国里必称为最小的；但无论谁遵行这些诫命，又这样教训人，这人在诸天的国里必称为大的。』这里的诫命是指十八节的律法。国度的子民不仅成全律法，也补充律法。因此，他们实际上并没有废掉任何律法的诫命，甚至最小的一条也没有废掉。我们在诸天的国里是大是小，在于我们是否遵行律法的诫命，甚至最小的诫命也遵行。在这一节基督强调，我们若不遵行律法中所有最小的诫命，反而废掉牠们，又这样教训人，我们在诸天的国里就要成为最小的。换句话说，基督似乎说，『你若要在诸天的国里为大，就必须有最高的道德标准。你的道德标准若达不到新律法的标准，你在诸天的国里就是最小的。』其他人的道德没有国度子民的道德这样高。绝不要以为我们只顾生命，不顾道德。生命必须有生命的彰显，最高的生命有最高的彰显。道德不过是生命的彰显。因此，你若有最高的生命，必然会有最高的道德作这生命的彰显。我们需要祷告：『主，让我有最高生命的彰显。让我有最高标准的道德。主，我们不仅是有道德的人，也是国度的子民。』
21Verse 19 says, “Whoever therefore shall annul one of the least of these commandments, and shall teach men so, shall be called least in the kingdom of the heavens; but whoever practices and teaches them, he shall be called great in the kingdom of the heavens.” The commandments here refer to the law in verse 18. The kingdom people not only fulfill the law, but complement the law. Actually, they do not annul any commandments of the law, not even one of the least. Whether we shall be great or small in the kingdom of the heavens depends upon whether or not we keep even the least of the commandments of the law. In this verse Christ stressed the fact that if we do not keep all of the least of the commandments of the law, but annul them and teach others to annul them, we shall become the least in the kingdom of the heavens. In other words, Christ seemed to be saying, “If you would be great in the kingdom of the heavens, you must have the highest standard of morality. If your standard of morality does not reach the standard of the new law, you will be the least in the kingdom of the heavens.” The morality of no other people is as high as that of the kingdom people. Never think that we care only for life and not for morality. Life must have its expression, and the highest life has the highest expression. Morality is simply the expression of life. Thus, if you have the highest life, you will certainly have the highest morality as the expression of this life. We need to pray, “Lord, grant me the highest expression of life. Grant me to have the highest level of morality. Lord, we are not only moral people, but kingdom people.”
22因为国度的标准高于道德的标准，所以我们所行的必须过于旧律法的标准。照著道德的标准，我们不该杀人或是犯奸淫。我们若不杀人，不犯奸淫，我们就是有道德的人。但这样的标准比国度的标准低多了。照著诸天之国的标准，我们不该向弟兄动怒，或是看妇女而有意贪恋她。这不是道德的标准，乃是国度的标准，这比道德的标准高多了。道德的标准说，『以眼还眼，以牙还牙。』（出二一24，利二四20，申十九21。）但国度的标准告诉我们，要爱我们的仇敌，为那逼迫我们的祷告，不要抗拒恶人。太五44，39。）若有人打我们的右脸，连另一面也转给他。（太五39。）这标准比道德的标准高得太多了！
22Because the standard of the kingdom is higher than the standard of morality, we must do more than keep the standard of the old law. According to the standard of morality, we should not commit murder or adultery. If we abstain from murder and adultery, we are moral people. But such a standard is much lower than that of the kingdom. According to the standard of the kingdom of the heavens, we should not be angry with our brother or look at a woman to lust after her. This is not the standard of morality; it is the standard of the kingdom, which is much higher than that of morality. The standard of morality says, “Eye for eye, tooth for a tooth” (Exo. 21:24; Lev. 24:20; Deut. 19:21). But the standard of the kingdom tells us to love our enemies, to pray for those who persecute us, and not to resist one who is evil (vv. 44, 39). If someone strikes us on our right cheek, we should turn to him the other also (v. 39). How much higher is this standard than the standard of morality
23在这些经节中，基督所强调的要点是，国度的子民必须有最高的道德标准。我们若看见这件事，那么我们就能领会五章十七至四十八节。我们有最高的律法、最高的生命、最高的标准。藉著最高的生命，我们成全最高的律法，并有最高的标准。
23The crucial point that Christ is stressing in these verses is that the kingdom people must have the highest standard of morality. If we see this matter, then we are able to understand 5:17-48. We have the highest law, the highest life, the highest standard. By the highest life we fulfill the highest law and have the highest standard
C. The Surpassing Righteousness
24三 、超凡的义是进国度的条件
24Being the Condition to Enter into the Kingdom
25在二十节王说，『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。』在千年国时，超凡的义乃是进入诸天之国实现里的条件。藉著遵行最高的律法达到最高的标准，就使我们履行了进入要来诸天之国实现里的条件。
25In verse 2 0 the King said, “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.” The surpassing righteousness is the condition of entering in to the manifestation of the kingdom of the heavens in the millennium. By keeping the highest law to the highest standard we fulfill the condition for entering into the coming manifestation of the kingdom of the heavens.
26这里的义，不仅是指救赎的基督，因我们相信接受祂，在客观方面成为我们的义，使我们在神面前得称为义；（林前一，罗三26；）更是指内住的基督，从我们里面活出来，在主观方面作我们的义，使我们在今天活在国度的实际里，并在将来进入国度的实现里。这主观的义，不是藉著仅仅成全旧律法，乃是藉著成全新王在这段话里所赐诸天之国的新律法，以补充旧律法而得著的。国度子民照著国度新律法所得的这义，超过经学家和法利赛人照著旧律法所得的义。我们天然的生命，不可能得著这超凡的义。这样的义，只能由更高的生命，就是基督复活的生命，产生出来。这样的义，就是比作婚筵礼服的，（太二二11～12，）使我们彀资格，有分于羔羊的婚筵，（启十九7～8，）并在诸天的国实现时承受诸天的国，也就是在将来进诸天的国。
26Righteousness in verse 20 does not refer to the objective righteousness, which is the Christ we receive when we believe in Him that we may be justified before God (Phil. 3:9; 1 Cor. 1:30; Rom. 3:26). It refers to the subjective righteousness, 30 which is the indwelling Christ lived out of us as our righteousness that we may live in the reality of the kingdom today and enter into its manifestation in the future. This subjective righteousness is not obtained merely by fulfilling the old law, but by completing the old law through the fulfillment of the new law of the kingdom of the heavens, the law given by the new King here in this section of the Word. This righteousness of the kingdom people, according to the new law of the kingdom, surpasses that of the scribes and Pharisees according to the old law. It is impossible for our natural life to gain this surpassing righteousness; it can be produced only by a higher life, the resurrection life of Christ. This righteousness, which is likened to the wedding garment (22:11-12), qualifies us to participate in the wedding of the Lamb (Rev. 19:7-8) and inherit the kingdom of the heavens in its manifestation, that is, to enter into the kingdom of the heavens in the future.
27进神的国，需要重生作我们生命的新开始，（约三3，5，）而进诸天的国，要求我们重生之后，在生活中有超凡的义。进诸天的国，意即今天活在诸天之国的实际里，将来有分于诸天之国的实现。
27To enter into the kingdom of God requires regeneration as a new beginning of our life (John 3:3, 5), but to enter into the kingdom of the heavens demands surpassing righteousness in our living after regeneration. To enter into the kingdom of the heavens means to live in its reality today and to participate in its manifestation in the future
四 、关于杀人
D. Regarding Murder
旧律法－不可杀人
1. The Old Law—Not to Murder 1.
28二十一节说，『你们听见有对古人说的话：「不可杀人；凡杀人的，难逃审判。」』旧律法是吩咐人不可杀人。二十一、二十七、三十三、三十八和四十三节『你们听见』的话，是旧时代的律法；二十二、二十八、三十二、三十四、三十九和四十四节『我告诉你们』的话，是国度的新律法，补充旧时代的律法。
28Verse 21 says, “You have heard that it was said to the ancients, You shall not murder, and whoever murders shall be liable to the judgment.” The old law was the command not to murder. What “you have heard” in verses 21, 27, 33, 38, and 43 is the law of the old dispensation; whereas what “I say to you” in verses 22, 28, 32, 34, 39, and 44 is the new law of the kingdom, complementing the law of the old dispensation.
补充的新律法－不可向弟兄动怒，不可蔑视弟兄，不可定罪弟兄
2. The New Complementing Law— 2. Not to Be Angry with the Brother, Not to Contemn the Brother, and Not to Condemn the Brother
29在二十二节王说，『但是我告诉你们，凡向弟兄动怒的，难逃审判。凡骂弟兄拉加的，难逃议会的审判；凡骂弟兄魔利的，难逃火坑的火。』旧时代的律法对付杀人的行为，国度的新律法却对付怒气，就是杀人的动机。因此，国度新律法的要求，比旧时代律法的要求更深，需要新造更高级的生命来应付。二十二节的弟兄一辞，证明王这里的话是对信徒说的。
29In verse 22 the King said, “But I say to you that everyone who is angry with his brother shall be liable to the judgment; and whoever shall say to his brother, Raca, shall be liable to the Sanhedrin; and whoever shall say, Moreh, shall be liable to the Gehenna of fire.” The law of the old dispensation deals with the act of murder, but the new law of the kingdom deals with anger, the motive of murder. Hence, the demand of the new law of the kingdom is deeper than the requirement of the law of the old dispensation. The word “brother” in verse 22 proves that the King’sword here is spoken to believers
30我们最难作到的就是控制自己的怒气。有些人似乎很温和，但他们发脾气时，他们的怒气就像一匹野马。当我们的怒气发出来，没有人能勒住我们或控制我们。有相当的年日，我因著怒气的问题，一直通不过这一章。
30The most difficult thing for us to do is to control our anger. Some were supposed to be very gentle, but their anger was like a wild horse when they lost their temper. When our anger is released, no one can bridle us or control us. For a number of years I could not get through this chapter because of the problem of my anger
31我们也很难不蔑视或定罪人。在二十二节，主说到不可骂弟兄『拉加』或『魔利。』拉加，意即愚蠢、废物，一种轻蔑的说法。魔利，意即傻瓜，希伯来文定罪的说法，指背叛者。（民二十10。）这辞比轻蔑的说法『拉加』更为严重。不定罪弟兄，也不蔑视弟兄真是难－也许你连一星期不蔑视或定罪人都挨不过。似乎我们每天不是蔑视人，就是定罪人。丈夫和妻子彼此蔑视并定罪。我不信有一个例外。每个妻子都蔑视并定罪过自己的丈夫，每个丈夫也同样对待过自己的妻子。这是真实的问题。当你读到这里，你还能说自己是得胜者，是国度的子民么？但不要失望，要受鼓励。请记住，我们有得胜的生命。在你里面没有王么？我们是国度的子民，我们里面有王。这王是君尊、得胜的生命。不要看你自己。你若看自己，会完全灰心。忘掉自己，注视你里面君尊的生命。乃是这生命使我们成为国度的子民。忘掉你天然的生命，跟随这君尊的生命。
31It is also very difficult for us not to contemn or condemn others. In verse 2 2 the Lord speaks about saying to our brother, “Raca,” or “Moreh.” The word Raca is an expression of contempt meaning stupid, good - for - nothing. Moreh, that is, fool, is a Hebrew expression of condemnation indicating a rebel (Num. 20:10). This expression is more serious than the expression of contempt, Raca. How difficult it is neither to condemn a brother nor to hold him in contempt! Perhaps you cannot go for even a week without condemning or contemning someone. It seems that nearly every day we either contemn or condemn. Husbands and wives contemn and condemn one another. I do not believe there is one exception. Every wife has contemned and condemned her husband, and every husband has done the same to his wife. This is a real problem. When you read this, can you still say that you are the overcomers, the kingdom people? Do not be disappointed. Rather, be encouraged. Remember, we have an overcoming life. Do you not have the King within you? We are the kingdom people, and we have the King within us. This King is the kingly, overcoming life. Do not look at yourself. If you do, you will be fully discouraged. Forget yourself and look at the kingly life within you. It is this life that makes us the kingdom people. Forget your natural life and follow this kingly life.
32二十二节有三种审判。第一种是城门口的审判，这是区域的审判。第二种是议会的、审判，这是较高的审判。议会是由祭司长、长老、律法师和经学家组成的议会，是犹太人的最高法庭。（路二二66，徒四5～6，15，五27，34，41。）第三种是神藉著火坑的审判，这是最高的审判。新王用犹太背景的表号，题到这三种审判，因为祂的听众全是犹太人。但对国度的子民（新约的信徒），这些审判都是指主在基督审判台前的审判，如林后五章十节，罗马十四章十、十二节，林前四章2四至五节，三章十三至十五节，马太十六章二十七节，启示录二十二章十二节，和希伯来十章二十七、三十节所启示的。这清楚的启示，新约的信徒虽然得了神永远的赦免，但他们若干犯这里所颁布国度的新律法，还是难逃主的审判，不是叫他们灭亡，乃是叫他们受管教。然而，我们干犯国度的新律法时，若悔改认罪，就必得赦免，并蒙主耶稣的血洗净。（约壹一7，9。）
32In verse 22 there are three kinds of judgment. The first is the judgment at the gate of the city, which is the district judgment. The second is the judgment by the Sanhedrin, which is the higher judgment. The Sanhedrin is a council composed of the chief priests, the elders, the lawyers, and the scribes. It is the highest court of the Jews (Luke 22:66; Acts 4:5-6, 15; 5:27, 34, 41). The third is the judgment by God through the Gehenna of fire, which is the highest judgment. These three kinds of judgment were mentioned by the new King, using figures of the Jewish background, because all His audience was Jewish. However, concerning the kingdom people, the believers of the New Testament, all these judgments refer to the judgment of the Lord at the judgment seat of Christ, as revealed in Corinthians 5:10; Romans 14:10, 12; 1 Corinthians 4:4-5; 3:13-15; Matthew 16:27; Revelation 22:12; and Hebrews 10:27, 30. This clearly reveals that the New Testament believers, although forgiven by God forever, are still liable to the Lord’s judgment, not for perdition, but for discipline, if they sin against the law of the kingdom as given here. However, when we sin against the new law of the kingdom, if were pent and confess our sins, we shall be forgiven and cleansed by the blood of the Lord Jesus (1 John 1:7, 9).
33在二十二节，新王说到火坑的火。火坑，希腊文，Gehenna，几欣拿，等于希伯来文的Ge、Hinnom，欣嫩谷，又称为陀斐特；（王下二三10，赛三十33，耶十九13；）是耶路撒冷附近的一个深谷，是该城的垃圾场，各种污物和罪犯的尸体，都扔在那里焚烧。由于那地的火不熄，就成了永刑之处，火湖（启二十15）的象征。这字也用于马太5:29,30，10:28，18:9，23:15,33，马可9:43、45、47节，路加12:5，雅各书3:6。
33In verse 22 the new King speaks of the Gehenna of fire. The word Gehenna is the Greek equivalent of the Hebrew Ge Hinnom, valley of Hinnom. It was a deep and narrow valley near Jerusalem, the refuse-place of the city, where the bodies of criminals and all kinds of filth were cast. It was also called Tophet, or Topheth (2 Kings 23:10; Isa. 30:33; Jer. 19:13). Because of its continual fire, it became the symbol of the place of eternal punishment, the lake of fire (Rev. 20:15). This word is also used in Matthew 5:29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; and James 3:6
先去与你的弟兄和好，然后献礼物给神
a. Before Offering a Gift to God, a. Reconciling Yourself to Your Brother
34二十三、二十四节说，『所以你在祭坛前献礼物，若想起你的弟兄向你怀怨，就要把礼物留在坛前，先去与你的弟兄和好，然后来献礼物。』祭物（如赎罪祭）是为著对付罪，礼物是为著与神交通。二十三节说到的祭坛，是放在圣殿外院（王上八64）的器具，（出二七1～8，）一切的祭物和礼物都献在其上。（利一9，，17。）因为王尽职于地上的过渡期间，旧时代的仪文律法还未终止，所以王在这里颁布国度新律法时，题起旧时代的礼物和祭坛。在四福音里，主死而复活之前，凡与当时环境有关的事，主都根据旧律法，把门徒当犹太人看待;然而在关于灵和生命的事上，主却照著新约的经纶，将他们看为构成召会的信徒。
34Verses 2 3 and 2 4 say, “Therefore, if you are offering your gift at the altar and there remember that your brother has anything against you, leave your gift there before the altar and go away; first be reconciled to your brother, and then come and offer your gift.” Sacrifice, as the sacrifice for sin, is for dealing with sin; whereas a gift is for fellowship with God. The altar spoken of in verse 23 was a piece of furniture (Exo. 27:1-8) in the outer court of the temple (1 Kings 8:64), on which all sacrifices and gifts were offered (Lev. 1:9, 12, 1 7). The King, in decreeing the new law of the 12 kingdom, referred here to the gift and the altar of the old dispensation because, during the transitory period of His ministry on earth, the ritual law of the old dispensation had not yet ceased. In the four Gospels, before His death and resurrection, in things regarding circumstances, the Lord treated His disciples as Jews according to the old law; whereas in things concerning spirit and life, He considered them as believers who constitute the church according to the New Testament economy.
35二十三节的『向你怀怨』这话，必是指二十二节的动怒或斥骂。根据二十四节，我们必须先去与我们的弟兄和好，这样，我们就不再想起我们的过犯，我们的良心才不会有亏欠。然后，我们就能存著纯洁的良心，前来献礼物给主，与祂交通。国度的王绝不容让彼此不和的弟兄，在国度的实际里有分于国度，也不容让他们在国度的实现里作王。当你来接触主的时候，若感觉到一位弟兄或姊妹向你怀怨，你就必须停下与主的交通，先去与那人和好，然后再回来继续与主交通。虽然这是很微小的事，却不容易作到。然而我们都必须这样作。
35The words “anything against you” in verse 23 must refer to the anger or scolding in verse 22. According to verse 24, we must first be reconciled to our brother that our remembrance of offense may be removed and that our conscience may be void of offense. Then we may come and offer our gift to the Lord to fellowship with Him with a pure conscience. The King of the kingdom will never tolerate two brothers not reconciled one to another either sharing the kingdom in its reality or reigning in its manifestation. If, as you come to contact the Lord, you have the sense that a brother or sister has a complaint against you, you must stop your fellowship with the Lord and go to this one and be reconciled. Then you may come back to continue your fellowship with the Lord. Although this is a small thing, it is not easy to do. Nevertheless, we must do it
在你或你的对头未死之前，或主回来之前
b. Before You Die, Your Opponent Dies, b. or the Lord Comes Back
36二十五、二十六节说，『你同告你的对头还在路上，要赶紧与他和息，免得他把你交给审判官，审判官交给差役，你就下在监里了。我实在告诉你，非到你还清最后一分钱，你绝不能从那里出来。』我们需要赶紧与我们的对头和息，免得我们或我们的对头死了，或是主回来了，那时就没有机会与我们的对头和好了。在路上，表征我们今生还活著的时候。交给审判官，交给差役，下在监里，这事要在基督回来时，发生于祂的审判台前。（林后五10，罗十四10。）审判官是主，差役是天使，监是惩治的地方。从那里（监）出来，是指在来世千年国里得著赦免。
36Verses 25 and 26 say, “Be well disposed quickly with your opponent, while you are with him in the way, lest the opponent deliver you to the judge, and the judge to the officer, and you be thrown into prison. Truly I say to you, You shall by no means come out from there until you have paid the last quadrans.” We need to be disposed quickly with our opponent lest we die, our opponent dies, or the Lord comes back, and thus there be no opportunity for us to be reconciled to our opponent. The words “in the way” signify that we are still living in this life. The matter of being delivered to the judge, to the officer, and thrown into prison will transpire at the judgment seat of Christ when He comes back (2 Cor. 5:10; Rom. 14:10). The judge will be the Lord, the officer will be the angel, and the prison will be the place of discipline. To come out from there, that is, to come out from prison, is to be forgiven in the coming age, the millennium.
37二十六节说到罗马的铜币，等于四分之一大钱，一个大钱约等于美金一分。这里的意思是说，甚至连最细微的事情，我们也需要清理干净。这显示新律法是何等严格。
37The Roman quadrans spoken of in verse 26 is a small brass coin equal to a quarter of an assarion, which is equal to one cent. The meaning here is that even with the smallest thing we need to make a thorough clearance. This shows the strictness of the new law
38我们需要在我们或我们的对头末死之前，或主回来之前，与我们的对头和好。我们现在若不留意任何事，来世就必须对付这事。不要等下个时代，因为那时的对付会更麻烦。现今在你或你的对头未死之前，就要留意每个问题。当你们都还活著时，你仍有机会与他和好。此外，你若等候，主可能在你们和好之前回来。一面，主的回来太美妙了。另一面，这是相当严肃的。因为主回来就关闭了今生对付问题的机会，而迫使我们在下个时代对付这些事。因此，在来世之前解决每个问题要好得多。这就是说，在我们或对方末死之前，或主回来之前，我们必须留意每个问题。
38We need to be reconciled to our opponent before we die, before he dies, or before the Lord comes back. If we do not take care of any matter now, we shall have to deal with it in the coming age. Do not wait for the next age, for the dealing then will be more troublesome. Take care of every problem now, before you die or before your opponent dies. While both of you are still living, you still have the opportunity to be reconciled to him. Furthermore, if you wait, the Lord may come back before you are reconciled. On the one hand, the Lord’s coming back will be marvelous. On the other hand, it will be rather serious, for it will close the opportunity to deal with the problems in this age and compel us to deal with them in the next age. Therefore, it is much better to solve every problem before the coming age. This means that we must take care of every problem before we die, before the other party dies, or before the Lord comes back
五 、关于奸淫
E. Regarding Adultery
旧律法－不可奸淫
1. The Old Law—Not to Commit Adultery 1.
39二十七节说，『你们听见有话说，「不可奸淫。」』这是旧律法－不可奸淫的诫命。（出二十14，申五18）
39Verse 27 says, “You have heard that it was said, You shall not commit adultery.” This is the old law, the commandment not to commit adultery (Exo. 20:14; Deut. 5:18
补充的新律法－不可看而有意贪恋
2. The New Complementing Law— 2. Not to Look at for Lusting
40关于奸淫，补充的新律法是在二十八节：『但是我告诉你们，凡看妇女，有意贪恋她的，心里已经与她犯奸淫了。』旧时代的律法，对付奸淫的外面行为，而国度的新律法，对付心里的内在动机。
40The new complementing law regarding adultery is found in verse 28: “But I say to you, that every one who looks at a woman to lust for her has already committed adultery with her in his heart.” The law of the old dispensation deals with the outward act of adultery, whereas the new law of the kingdom deals with the inward motive of the heart.
想到这样的罪对国度的严重性
a. Considering the Seriousness of a. Such a Sin in Relation to the Kingdom
41我们必须想到这样的罪对国度的严重性。主在二十九、三十30节说到把眼睛剜出来丢掉，把手砍下来丢掉，就是指明这种罪的严重性。在这些经节中，主都说，『你肢体中的一个丧失了，强于你全身扔在火坑里。』但这不该按字面遵行，只能按灵意实行，如罗马八章8:13十三节和歌罗西三章五节所启示的。我知道有些人按字面应用这些话。有一个事例：有个赌徒读过这段话之后，真的把手砍掉了。至终他发现，他的手虽然砍掉了，但他里面还有一只看不见的手想要赌博。他才知道砍掉肉身的手并不管用，因为问题是在里面的手。这话虽然不可按字面接受，却启示出这种罪的严重性。
41We must consider the seriousness of such a sin in relation to the kingdom. The seriousness of this sin is indicated by the Lord’sword in verses 29 and about plucking out our eye and casting it from us and cutting off our hand and casting it from us. In both of these verses the Lord said, “It is better for you that one of your members perish and not your whole body be cast into Gehenna.” This, however, should not be observed literally; it can only be carried out spiritually, as revealed in Romans and Colossians 3:5. I know the cases of some who applied this word in a literal way. One of these cases was a gambler who literally cut off his hand after reading this portion of the Word. Eventually he discovered that, although his hand had been cut off, there was still within him an inner hand desiring to gamble. He learned that cutting off his physical hand did not work, for the problem was with the inner hand. Although this word is not to be taken literally, it reveals the seriousness of such a sin.
42按照主在二十九、三十节的话，得救的人有可能被扔在火坑里。这就是说，甚至得救的人，也可能受第二次死的害。在启示录二章十一节，主耶稣说，『得胜的，绝不会受第二次死的害。』我们已经指出，火坑是火湖的象征，这火湖就是第二次的死。（启二十15。）在启示录二章十一节，主的话指明，信徒可能受第二次死的害。主在启示录二章十一节的话，符合祂在马太五章二十九、三十节的话。你是得救的人，你若不严肃的对付这种罪，将来有一天你要受第二次死的害。正如主耶稣在这里所说的，你要被扔在火坑里。这不是说你要灭亡，乃是说你要受管教。此外，火坑的火不是指天主教的炼狱。但火坑这辞警告你，如果你今天不严肃的对付这种罪，当主耶稣回来时，祂就要在你身上施行审判。（关于受第二十一篇。）
42According to the Lord’s word in verses 29 and 30, it is possible for saved persons to be cast into Gehenna. This means that even the saved ones may be hurt by the second death. In Reve lation 2:11 the Lord Jesus said, “He who overcomes shall by no means be hurt of the second death.” As we have pointed out, Gehenna is a symbol of the lake of fire, which is the second death (Rev. 20:15). The Lord’s word in Revelation 2:1 1 indicates that it is possible for believers to be hurt by the second death. The Lord’s word in Revelation 2:11 corresponds to His word in Matthew 5:29 and 30. As a saved one, if you are not serious in dealing with this kind of sin, you will some day be hurt by the second death. As the Lord Jesus says here, you will be cast into Gehenna. This does not mean that you will perish; it means that you will be disciplined. Furthermore, the Gehenna of fire does not refer to the purgatory of Catholicism. But this word on Gehenna warns you that if you are not serious in dealing with this sin today, when the Lord Jesus comes back, He will exercise His judgment over you. (For a further word on the Study of Revelation, message eleven, pp. 136-138).
43我们看过，二十二节说到的三种审判，都是指基督在神审判台前的审判。这审判与未得救的人无关。未得救的人要在千年国之后的白色大宝座前受审判。（启二十12，15。）没有一个未得救的人，在基督回来时有资格站在祂的审判台前。所有出现在这审判台前的，都是得救的人。信徒要在那里受审判，不是为著得救或灭亡，乃是为著赏赐或惩罚。
43As we have seen, the three kinds of judgment spoken of in verse 22 all refer to the judgment of Christ at His judgment seat. This judgment has nothing to do with the unsaved, who will be judged at the great white throne after the millennium (Rev. 20:12,15). No unsaved person will be qualified to stand before the judgment seat of Christ at His coming back. All those who appear before this judgment seat will be saved ones. The believers will be judged there, not for the matter of salvation or perdition, but for reward or punishment
44主所说关于审判和扔在火坑的人里，都是很严肃的话。这样的话该使我们清明，使我们在对付这种罪的事上不松散。绝不要认为这种罪是微不足道的事。今天关于淫乱的情形很可悲。我们绝不可对这事放松。主自己的话给我们看见，这事是多么严肃。我们必须清明，并且严肃的对付这事。然而，我们不是按字面对付我们的肢体，而必须靠著基督的十字架治死我们犯罪的肢体。正8:13如罗马八章十三节所启示的，我们必须靠著那灵『治死身体的行为；』并且如歌罗西三章五节所说，必须治死我们『在地上的肢体。』这是对付我们犯罪肢体正确的方法。
44The word spoken by the Lord concerning judgment and being cast into the Gehenna of fire is a serious word. Such a word should make us sober and cause us not to be loose in dealing with this kind of sin. Never consider this sin as an insignificant matter. The situation today regarding fornication is deplorable. We must never be loose about this. The Lord’sown word shows us how serious it is. We must be sober and deal with this in a very serious manner. However, we do not deal with our members in a literal way. Rather, we must mortify our sinful members by the cross of Christ. As Romans reveals, by the Spirit we must “put to death the practices of the body,” and, as Colossians 3:5 says, we must mortify our “members which are on the earth.” This is the proper way to deal with our sinful members.
45不惜任何代价除去这种罪的动机
45b. Putting Away the Motive of Such aS in at Any Cost b.
46二十九、三十节也指明，我们必须不惜任何代价除去这种罪的动机。主在这里的心意是要使我们清明，使我们不仅除去这种罪的行为，也除去这种罪的动机。我们若不这样作，当祂来的时候，就要把我们扔在火坑的火里。这是很严肃的话。
46Verses 29 and 30 also indicate that we must put away the motive of such a sin at any cost. The Lord’sin tent i on here is to make us sober so that we would put away not only the action, but also the motive of this kind of sin. If we fail to do this, He will put us into the Gehenna of fire when He comes. This is a very sobering word