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马太福音生命读经 · 第21篇

国度宪法的颁布（九）

The Decree Of The Kingdom’s Constitution (9)
1在本篇信息中，我们来到马太六章一至十八节，王在山上所颁布国度宪法的第四段，论到国度子民的义行。
1In this message we come to the fourth section of the King’s decree on the mountain, 6:1-18, concerning the righteous deeds of the kingdom people
2伍、关于国度子民的义行
2V. CONCERNING THE RIGHTEOUS DEEDS
of the kingdom people
一 、原则－不可将义行在人前
A. The Principle— Not to Do Your Righteousness before Men
3在五章十七至四十八节，我们看见律法的补充和更改。在这些经节中，所有诸天之国的新律法，都挖出并暴露我们的脾气、情欲和天然的人。因此，这些经节，不是对付我们外面的行为，乃是对付深深隐藏在我们里面的怒气、情欲和天然的人。
3In 5:17-48 we saw the complementing and the changing of the law. In these verses, all the new laws of the kingdom of the heavens dig out and expose our temper, lust, and natural being. Thus, in these verses it is not a matter of dealing with our outward behavior, but with our anger, our lust, and our natural being all hidden deeply within us
4马太六章一节说，『你们要小心，不可将你们的义行在人前，故意叫他们注视；不然，在你们诸天之上的父面前，你们就没有赏赐了。』这里的义是指义行，如二至四节所说的施舍，五至十五节16所说的祷告，及十六至十八节所说的禁食。毫无疑问，这些经节说到国度子民的义行。然而，实际上，这些经节暴露己和肉体。我们里面有些东西是比怒气和情欲更坏的。人人都知道情欲是多么丑陋，但甚至许多基督徒也不知道己和肉体是多么丑陋。当然，这些经节没有用『己』和『肉体』二辞，然而，己和肉体都在这里暴露出来了。在这十八节中，主用了三个例证－施舍、祷告和禁食－启示出我们是如何充满了己和肉体。
4Matthew 6:1 says, “But take heed not to do your righteousness before men to be gazed at by them; otherwise, you surely have no reward with your Father Who is in the heavens.” Righteousness here denotes righteous deeds, such as giving alms, mentioned in verses 2 through 4; praying, in verses 5 through 15; and fasting, in verses through 18. No doubt these verses speak about the righteous deeds of the kingdom people. Actually, however, they expose the self and the flesh. We have something within us that is worse than anger and lust. Everybody knows how ugly lust is, but even many Christians do not know how ugly the self and the flesh are. Of course, the words “self” and “flesh” are not used in these verses. Nevertheless, both the self and the flesh are exposed here. In these eighteen verses the Lord uses three illustrations—the giving of alms, praying, and fasting—to reveal how we are filled with the self and the flesh.
5人那寻求荣耀自己的肉体，总想在人前行善，得人称赞。但国度子民在国度属天的管治之下，活在倒空、谦卑的灵里，以纯洁、单一的心行事，就不可在肉体里作甚么，得人的称赞；乃必须凡事行在灵里，讨他们天父的喜悦。
5Man’s flesh, seeking to glorify itself, always wants to do good deeds before men to be praised by them. But the kingdom people, who live in an emptied and humbled spirit and walk in a pure and single heart under the heavenly ruling of the kingdom, are not allowed to do anything in the flesh for the praise of men, but must do all things in the spirit for the pleasing of their heavenly Father.
6对于国度子民，神不仅是他们的神，也是他们的父；他们不仅是神所创造的，也是父所重生的；他们不仅有人受造的天然生命，也有神非受造的属灵生命。因此，王在山上将国度的新律法颁布给他们，用意是要他们不凭著人堕落的生命，乃凭著父永远的神圣生命来遵行；不是要得人的荣耀，乃是要得父的赏赐。
6To the kingdom people, God is not only their God, but also their Father. They are not only created by God, but also regenerated by the Father. They have not only the created natural human life, but also the uncreated spiritual divine life. Hence, the new law of the kingdom, decreed by the King on the mountain, is given to them with the intention that they should keep it not by their fallen human life, but by the Father’s eternal divine life, not to gain man’s glory, but to receive the Father’s reward
7在这三个例证当中，主都使用了『隐密』这辞。（太4，6，18。）我们必须在隐密中行义，因为我们的父是在隐密中。在四节主说，我们的父在隐密中察看。国度子民是天父的儿女，必须活在父的同在里，并顾到父的同在。他们在隐密中为著父的国所作的，父都在隐密中察看。天父在隐密中的察看，必是他们在隐密中行义的激励。在这节主也说，父必要报答我们。这可能发生在今世，（林后九10～11，）或在来世作为赏赐。（路十四14。）
7Regarding each of the three illustrations, the Lord uses the word “secret” (vv. 4, 6, 18). We must do our righteous deeds in secret, for our Father is in secret. In verse 4 the Lord says that our Father sees in secret. The kingdom people as children of the heavenly Father must live in the presence of the Father and care for the Father’s presence. Whatever they do in secret for the Father’skin gdom, the Father sees in secret. The heavenly Father’s seeing in secret must be an incentive to doing their righteous deeds in secret. In this verse the Lord also said that the Father will repay us. This may transpire in this age (2 Cor. 9:10-11) or in the coming age as a reward (Luke 14:14
8在隐密中行义，结果乃是杀死己和肉体。今天如果不允许人在社会上显扬他们的善行，他们就不干了。只要人有机会公开炫耀自己的义行，他们就乐意去作。这是今天堕落基督教可悲的作法，尤其在捐款的事上，给捐款人大好机会来炫耀。公开的显扬越大，人就愿意捐更多的钱。当然，这样的显扬是出于肉体。为了显扬你是多慷慨而施舍穷人，不是怒气、情欲或天然之人的事，乃是己、肉体的事。这样的显扬不过是夸耀自己。因此，对我们国度子民而言，关于义行的基本原则是绝不要显扬自己。尽可能隐藏自己、遮盖自己、并在隐密中行事。我们该隐藏到一个地步，正如主耶稣所说的，左手不知道右手所作的。太六3。)这就是说，我们不该让别人知道我们所作的。例如，你若禁食三天，不要把脸装得难看，或面带愁容。反之，要叫人看不出你在禁食，使你的禁食行在隐密中。不要在人面前禁食，乃要行在天父隐密的同在中。这样作就是杀死己和肉体。
8The effect of doing our righteous deeds in secret is that the self and the flesh are killed. If people in society today are not allowed to make a show of their good deeds, they will not do them. As long as people have an opportunity to make a public display of their righteous deeds, they are glad to perform them. This is the deplorable practice of today’s degraded Christianity, especially in the matter of fund raising, which provides an excellent opportunity for the donors to make a display. The greater the public show, the more money people are willing to give. Certainly such making of a show is of the flesh. Giving alms to the poor in order to show how generous you are is not a matter of anger, lust, or the natural being; it is a matter of the self, the flesh. Making a show in such away is simply boasting for yourself. Thus, for us as kingdom people, a basic principle concerning righteous deeds is never to make a show of ourselves. As much as possible, hide yourself, keep yourself covered, and do things in secret. We should be so hidden that, as the Lord Jesus says, our left hand does not know what our right hand is (doing (v. 3). This means that we should not let others know what we are doing. For example, if you fast for three days, do not disfigure your face or show a sad countenance. Rather, give the impression to others that you are not fasting so that your fasting may be in secret. Do not fast in the presence of men, but in the secret presence of your heavenly Father. To do this is to slay the self and the flesh.
9我们鼓励众圣徒在召会的聚会中尽功用。然而，尽功用有一个危机，就是要显扬自己。有一个危机，就是在人面前行事。你若想想自己的经历，就会看见你的尽功用十次也许有九次是在人面前。这就是荣耀己和肉体。但属天之国的宪法丝毫不给我们的脾气、情欲或天然的人留地步，也不给我们的己和肉体任何地位。靠著主的怜悯和恩典，我们行事必须尽可能的隐藏。总要尽力隐密的行那些讨神喜悦并对人公义的事。尽力不要让别人知道这些事。你的义行要单单行在神的面前。
9We encourage the saints to function in the church meetings. However, there is the danger of functioning in order to make a show of ourselves. There is the danger of doing things in the presence of man. If you consider your own experience, you will realize that perhaps nine times out of ten your functioning has been before men. This is to glorify the self and the flesh. But the constitution of the heavenly kingdom does not yield an inch to our anger, lust, or natural being; neither does it yield any ground to our self and flesh. By the Lord’s mercy and grace, we must do as much as possible in a hidden way. Always try to do those things that are pleasing to God and righteous with man in a secret way. Try not to let others know of them. Simply do your righteous deeds in the presence of God
10我们的父在隐密中察看。当你独自在房间祷告的时候，别人看不见你，但你的天父看见了。不要在十字街口或会堂里祷告，为要给人看见。要在隐密中祷告，给你在隐密中察看的父看见，这样你也要在隐密中从他得著答应。我关心我们许多人只有在明处的经历，没有在隐密中的经历。不仅父看见我们的经历，其他的人也都看见了。这指明我们没有拒绝己或弃绝肉体。我们行事总须不断的拒绝己并弃绝肉体。若是可能，要在隐密中行每件事，不要把机会给你的己，或把地位给你的肉体。
10Our Father sees in secret. As you are praying alone in your room, no one else can see you, but your heavenly Father sees. Do not pray on the street corner or in the synagogues to be seen by men. Pray in secret to be seen by your Father who sees in secret. Then you will also receive an answer from Him in secret. I am concerned that many of us have experiences only in the open and that we do not have any experiences in secret. Not only does the Father see our experiences; everyone else sees them as well. This indicates that we are not rejecting the self or repudiating the flesh. We must always do things in such a way as to constantly reject the self and repudiate the flesh. If possible, do everything in secret, not giving any opportunity to your self or yielding any ground to your flesh
11虽然主说到赏赐，(太六1，5，)但这里重要的事不是赏赐，乃是在生命里长大。在明处长大的圣徒，不是健康的长大。我们都需要一些生命中隐密的长大，一些对基督隐密的经历。我们需要隐密的祷告主、敬拜主、接触主、并与主交通，也许连最亲近我们的人，也不知道或领会我们在作甚么。我们需要这些对主隐密的经历，因为这样的经历杀死我们的己和我们的肉体。虽然怒气和情欲很丑陋，但最阻挠我们生命长大的乃是己。己是最明显的，牠喜欢公开在人面前行事。己喜欢在人面前行义。我们都必须承认，我们有这样的己，没有一人例外。那些行事总要公开显扬的人，就是满了己，满了肉体。己喜爱得荣耀，肉体喜爱被人注视。也许你从未听过一篇信息，说到这些经节是对付己和肉体。每当我们来到这段话时，我们必须领悟这段话乃是暴露我们的己和我们的肉体。
11Although the Lord speaks about the matter of reward (vv. 1, 5), the important thing here is not the reward, but the growth in life. The saints who grow openly do not grow in a healthy way. We all need some secret growth in life, some secret experiences of Christ. We need to pray to the Lord, worship the Lord, contact the Lord, and fellowship with the Lord in a secret way. Perhaps not even the one closest to us will know or understand what we are doing. We need these secret experiences of the Lord because such experience skill our self and our flesh. Although anger and lust are ugly, the thing that most frustrates us from growing in life is the self. The self is most visible in the fact that it enjoys doing things in a public way, in the presence of man. The self likes to do righteous deeds before man. We all must admit that, without exception, we have such a self. Those who always want to do things in such a way as to make a public show are full of self, full of the flesh. The self loves to be glorified, and the flesh loves to be gazed upon. Probably you have never heard a message on these verses that dealt with the self and the flesh. Whenever we come to this portion of the Word, we must realize that it exposes our self and our flesh.
12我再重复一次，这里重要的事不是赏赐，乃是在生命里长大。那些只知道显扬己并炫耀肉体的圣徒，不会在生命里长大。真正生命的长大，乃是除去己。那些已经除去己、对付过肉体的人，有时候也许会说到自己的行为。然而，我相当谨慎的说这话。显露我们的义行乃是不健康的。反之，我们该多多祷告，但不要让别人知道我们有多少祷告；这才是健康的。你若天天祷告而不告诉别人，或者不让别人知道，这表示你是健康的，并且你正在长大。然而，假定你一直告诉别人你有多少祷告，你若这样作，不仅要失去赏赐，你也不健康，不会在生命里长大。我们都必须承认，我们里面有狡猾的己、诡诈的肉体。我们都有这样的弱点。当我们独自在房间祷告的时候，我们常常盼望别人能听见。照样，我们行义，用意是要别人能看见。这样的愿望和用意是不健康的；这些指明我们不是在生命里长大。在人面前公开炫耀，绝不会帮助我们在生命里长大。你若要长大，并且在属灵的生命上健康，你必须在行义的事上杀死己。不论我们有怎样的义行！给圣徒物质的东西、祷告、禁食、行讨神喜悦的事－我们都必须尽力行在隐密中。你的义行若在隐密中，你就能确信自己是在生命里长大，并且是健康的。但无论何时你在义行上显扬自己，你就不健康。这样的显扬大大阻挠了你在生命里长大。
12To repeat, the crucial matter here is not the reward, but the growth in life. Those saints who know only to make a show of the self and a display of the flesh will not grow in life. The genuine growth in life is to cut off the self. Those whose self has been cut off and whose flesh has been dealt with may sometimes speak concerning their deeds. However, I am quite cautious in saying even this. It is not healthy to expose our righteous deeds. Rather, we should pray much, yet not let others know how much we pray. This is healthy. If you pray every day without telling others or letting them know about it, it means that you are healthy and that you are growing. However, suppose you always tell others how much you pray. If you do this, you will not only lose your reward, but you will not grow in life or be healthy. We all must admit that we have the subtle self, the subtle flesh, within us. We all have such a weak point. When we pray alone in our room, we often wish that others could hear us. Likewise, we do our righteous deeds with the intention that others could see them. Such desires and intentions are not healthy; they indicate that we are not growing in life. Making a public display before men will never help us grow in life. If you want to grow and be healthy in the spiritual life, you must slay the self in the doing of righteous deeds. No matter what kind of righteous deeds we do — giving material things to the saints, praying, fasting, doing something to please God—we must try our best to do them in secret. If your righteous deeds are in secret, you may be assured that you are growing in life and are healthy. But any time you exhibit yourself in your righteous deeds, you are not healthy. Such an exhibition greatly frustrates your growth in life.
13宇宙指明神是隐藏的，神是隐密的。虽然祂作了许多事，人却不知道祂作了那些事。我们也许看见了神所作的事，但我们没有人见过祂，因为祂总是隐藏的，总是隐密的。神的生命属于这样隐密和隐藏的性质。我们若凭著自己的生命爱人，这生命就想要在人面前炫耀自己。但我们若凭著神的爱爱人，这爱就始终是隐藏的。我们人的生命喜爱炫耀、公开显扬，但神的生命总是隐藏的。假冒为善的人就是有外面的表显，里面却空无一物的人。他所有的一切仅仅是外面的表演，里面没有实际。这完全与神的性情和祂隐藏的生命相对。虽然神的内涵极其丰富，但表显出来的只有一点点。我们若凭著这神圣的生命而活，也许会多多祷告，但别人不会知道我们祷告了多少。我们可能多多施舍，帮助别人，但没有人会知道我们给了多少。我们可能常常禁食，但这也不为人所知。我们里面可能有许多，但表显出来的却不多。这就是国度子民在行义一事上的性质。
13The universe indicates that God is hidden, that God is secret. Although He has done a great many things, people are not aware that He has done them. We may have seen the things done by God, but none of us has ever seen Him, for He is always hidden, always secret. God’s life is of such a secret and hidden nature. If we love others by our own life, this life will seek to make a display of itself before men. But if we love others by the love of God, this love will always remain hidden. Our human life loves to make a display, a public show, but God’s life is always hidden. A hypocrite is one who has an outward manifestation without having anything within. Everything he has is merely an outward show; there is no reality inwardly. This is absolutely contrary to God’s nature and to His hidden life. Although God has so much within Him, only a little is manifested. If we live by this divine life, we may pray much, but others will not know how much we have prayed. We may give a great deal to help others, but no one will know how much we give. We may fast often, but this also will not be known by others. We may have a great deal within us, but very little will be manifested. This is the nature of the kingdom people in the doing of their righteous deeds
14这与属世之人的性质迥然不同。当世人捐出一百元时，他们就大作广告，好像他们捐了一笔很大的数目。但我们基督徒捐出一百元时，最好只让别人知道我们捐了一角。我们所作的比别人所看见的多。我们在天然的生命里，绝不能实行这样的施舍，只有在神圣的生命，不喜欢显扬的生命里，才可能这样实行。这是本段话的重点。
14This is vastly different from the nature of the worldly people. When the worldly ones donate a hundred dollars, they advertise it, making it appear that they have given a much greater amount. But when we Christians give a hundred dollars, it is better that we only let others know that we have given a dime. We do more than what is visible to others. We can never practice this kind of giving in our natural life. It is possible only in the divine life, the life that does not enjoy making a show. This is the crucial point in this portion of the Word
15我们若认真要成为国度的子民，就必须学习凭著我们父隐藏的生命而活。我们不可凭著自己天然的生命而活，这生命总是炫耀自己。我们若凭著我们父隐藏的生命而活，我们会作许多事而不公开显扬。反之，我们所作的一切都会在隐密中，从人眼前隐藏。许多圣徒的传记显示他们在隐密中作了某些事，这些事常常到他们死后才为人所知。这是正确的路。我知道好些亲爱的圣徒，在隐密中为主、为召会、为圣徒作事。他们从来不盼望炫耀，或让别人知道那些事是他们作的。这些行为乃是照著我们父的性情、照著祂隐密且隐藏的生命而作的。
15If we are serious about being the kingdom people, we must learn to live by the hidden life of our Father. We must not live by our natural life, which is always making a display of itself. If we live by our Father’s hidden life, we shall do many things without making any public show of them. Rather, all that we do will be in secret, hidden from the eyes of others. The biographies of many saints reveal that they did certain things in secret, things that often were not made known until after they had died. This is the right way. I have known a number of dear saints who have done things for the Lord, for the church, and for the saints in secret. They never desired to make a display or to let others know that those things were done by them. These deeds are done according to our Father’s nature and according to His secret and hidden life
二 、关于施舍
B. Regarding Alms
不要吹号
1. Not Sounding a Trumpet 1.
16二节说，『所以你施舍的时候，不可在你前面吹号，像那假冒为善的人在会堂里和巷道上所行的，为要得人的荣耀。我实在告诉你们，他们已经充分的得了他们的赏赐。』国度子民受诸天管治的灵，必然约束他们这种肉体的夸耀。
16Verse 2 says, “When therefore you give alms, do not sound a trumpet before you as the hypocrites do in the synagogues and in the streets that they may be glorified by men. Truly I say to you, They have their reward.” Surely the heaven-ruled spirit of the kingdom people restricts them from such fleshly boasting
17我从前在某一公会，那里每主日早晨的崇拜都传递奉献盘。当时是用铜币和银币，不是用纸币。有些人习惯用引人注意的作法，把他们的捐献放在奉献盘上。那是炫耀己。当然，他们没有说甚么，但他们却叮叮当当的把钱币丢在盘子上。他们这样作，就是在人面前吹号。当捐献公布在公告栏上的时候，捐得最多的人列在第一，捐得最少的人列在末后。如果把捐得最多的人列在末后，他以后就可能不会捐得这么多了。
17When I was in a certain denomination, the offering plate was passed during every Sunday morning service. At that time, copper coins or silver dollars were used instead of paper currency. Some people used to place their donations in the offering plate in such a way as to draw attention to themselves. That was a display of the self. Of course, they did not say anything. Rather, they dropped the coins in the plate in a noisy way. By doing this, they were sounding a trumpet before them. When the time came for public notice regarding contributions to be posted in the lobby, the one who gave the most was listed first, and the one who gave the least was listed last. If the one who had given the most had been listed last, he probably would not have given as much in the future
18为这缘故，我们在召会中没有圣徒捐献的记录。将现金投在奉献箱里，己或肉体就没有机会得荣耀。然而，使用支票多少有点问题。多年前，在中国召会生活的实行中，我们不常使用支票。但支票的使用，不是一件律法的事。每件事都在于我们的动机和态度。我不是说圣徒不该使用支票。原则是我们不带著显扬或从人得荣耀的目的来捐献。反之，我们一切的事都作在隐密中，在我们的天父面前。在这件事上，你知道自己的动机和态度是甚么。
18For this reason, we in the churches do not keep records of the giving of the saints. The cash is put in the offering box, and there is no opportunity for the self or the flesh to be glorified. The use of checks, however, poses somewhat of a problem. In our practice of the church life in China many years ago, we did not use checks very often. But the use of checks is not a legal matter. Everything depends on our motive and our attitude. I am not saying that the saints should not use checks. The principle is that we do not give with the intention of making a show or receiving glory from man. Instead, we do everything in secret in the presence of our heavenly Father. In this matter, you know what your motive and attitude are.
不要让左手知道右手所作的
2. Not Letting the Left Hand Know 2. the Doing of the Right
19三节说，『但你施舍的时候，不要让左手知道右手所作的。』这话指明国度子民的义行，应当尽量保持隐密。他们在属天的管治之下，在灵里所作的，只为讨父的喜悦，不该受他们贪求人荣耀之肉体的干扰。
19Verse 3 says, “But you, when you give alms, let not your left hand know what your right hand is doing.” This word indicates that the kingdom people’s righteous deeds should be kept secret as much as possible. What they do in their spirit under the heavenly rule to please their Father alone must not be interfered with by their flesh lusting for man’s glory
在隐密中施舍
3. Giving Alms in Secret 3.
20在四节王说，『好叫你的施舍可在隐密中，你父在隐密中察看，必要报答你。』国度子民的生活，乃是凭著父神圣的生命，照著他们的灵而有的。这就需要他们在隐密中行善，而不在明处。任何公开的显扬，都不符合神圣生命那奥秘隐藏的性情。
20In verse 4 the King said, “So that your alms may be in secret; and your Father Who sees in secret shall repay you.” The kingdom people’s living is by the Father’s divine life according to their spirit. Thus they are required to do good things in secret, not in public. Any public exhibition does not correspond to the mysterious hidden nature of the divine life
三 、关于祷告
C. Regarding Prayer
不要公开显扬
1. Not to Make a Public Show 1.
21国度子民在祷告的事上，和在施舍的事上一样，不要公开显扬。五节说，『你们祷告的时候，不可像那假冒为善的人，因为他们爱站在会堂里，并十字街口祷告，为要叫人看见。我实在告诉你们，他们已经充分的得了他们的赏赐。』要得人称赞的祷告，虽可从人得著赏赐，却不能从父得著答应，所以是徒然的祷告。
21In praying, as in giving alms, the kingdom people are not to make a public show. Verse 5 says, “ And when you pray, you shall not be as the hypocrites; for they love to pray standing in the synagogues and on the street corners that they may appear to men. Truly I say to you, They have their reward.” Prayer to seek man’sp raise may gain a reward from men, but it does not receive an answer from the Father. Thus, it is vain prayer
在隐密中祷告
2. To Pray in Secret 2.
22我们的祷告该在隐密中。在六节王颁布：『你祷告的时候，要进你的密室，关上门，祷告你在隐密中的父，你父在隐密中察看，必要报答你。』国度子民必须有密室祷告的经历，在隐密中接触他们的天父，经历对父隐密的享受，并从祂接受隐密的回答。
22Our prayer should be in secret. In verse 6 the King decreed, “But you, when you pray, enter into your private room, and having shut your door, pray to your Father Who is in secret, and your Father Who sees in secret shall repay you.” The kingdom people must have some experience of prayer in their private room, contacting their heavenly Father in secret, experiencing some secret enjoyment of the Father, and receiving some secret answer from Him
不可唠唠叨叨
3. Not to Repeat Empty Words 3.
23我们祷告时，不可唠唠叨叨。七节说，『你们祷告，不可唠唠叨叨，像外邦人一样；他们以为话说多了，就必蒙垂听。』然而，这意思不是说，我们不该重复我们的祷告。主在客西马尼曾三次重复祂的祷告，（太二六44，）使徒保罗也曾三次重复同样的祷告，（林后十二8，）天上的群众也重复的用阿利路亚赞美神。（启十九1～。）这里的意思是说，我们不应当重复的说空洞的话、徒然的话。
23As we pray, we are not to repeat empty words. Verse 7 says, “And in praying do not repeat empty words as the nations do; for they suppose that they will be heard through their much speaking.” This does not mean, however, that we should not repeat our prayer. The Lord repeated His prayer in Gethsemane (26:44), the Apostle Paul prayed the same prayer three times (2 Cor. 12:8), and the great multitude in heaven praised God with hallelujahs repeatedly (Rev. 19:1-6). It means that we should not repeat with empty words, 6 words in vain.
24八节说，『你们不可像他们，因为你们求祂以前，你们所需用的，你们的父早已知道了。』虽然我们的父知道我们的需用，但我们仍需求祂，因为凡求的，就得著。（太七8。）
24Verse 8 says, “Therefore do not be like them, for God your Father knows what things you have need of before you ask Him.” Although God our Father knows our need, we still need to ask Him, because he who asks receives (7:8
祷告的示范
4. The Pattern of Prayer 4.
25在九至十三节，我们看见祷告的示范。然而，这不是所有祷告的示范。马太六章这里的祷告与约翰福音里所教导的祷告完全不同。马太六章没有告诉我们要在主的名里祷告，但在约翰十四至十七章，主耶稣一再告诉我们，要在祂的名里祷告。这个不同的原因是，马太福音这里的祷告与生命无关，而与国度有关。在这祷告简短的示范里，至少两次题到国度。十节说，『愿你的国来临，』十二节说，『因为国度...是你的。』反之，约翰福音里的祷告与生命有关。在主的名里祷告，不是国度的事，乃是生命的事。在主的名里祷告，意思就是我们与主是一。同父祷告时，我们与主是一。所以我们在祂的名里祷告。在主的名里祷告，实际上就是在主的人位里祷告。我们同祂在一个名里和一个生命里祷告。因此，我们与祂在生命里是一，向父神祷告。但我们已经看见，马太六章的祷告完全不同，因为这是国度的祷告。
25In verses 9 through 13 we find the pattern of prayer. However, it is not the pattern for all prayers. The prayer presented here in Matthew 6 is absolutely different from the prayer taught in John. In Matthew 6 we are not told to pray in the Lord’s name, but in John chapters fourteen through seventeen the Lord Jesus tells us repeatedly to pray in His name. The reason for this difference is that the prayer here in Matthew is not related to life; it is related to the kingdom. In this short pattern of prayer the kingdom is mentioned at least twice. Verse 10 says, “Let Your kingdom come,” and verse 13 says, “For Yours is the kingdom.” The prayer in John, on the contrary, is related to life. Praying in the Lord’s name is not a matter of the kingdom, but a matter of life. To pray in the Lord’s name means that we are one with the Lord. In praying to the Father, we are one with the Lord. Hence, we are praying in His name. To pray in the Lord’s name is actually to pray in the Person of the Lord. We are praying with Him in one name and in one life. Therefore, we are one with Him in life, praying to God the Father. But as we have seen, the prayer in Matthew 6 is absolutely different, for it is a prayer of the kingdom
26你若要有一些在生命里的祷告，你必须去读约翰福音。你必须住在主里面，并与祂是一。你必须留在你的灵里，并与祂在一里祷告。这就是在祂的名里祷告的意思。但马太六章的祷告论到国度。换句话说，这是争战的祷告，是为著神的国与神的仇敌争战的祷告。
26If you would have some prayer in life, you must go to John. You must abide in the Lord and be one with Him. You must remain in your spirit and pray in oneness with Him. This is what it means to pray in His name. But the prayer in Matthew 6 concerns the kingdom. In other words, it is a fighting prayer, a prayer of warfare against God’se ne my for God’skin gdom.
27九节开始于这样的话：『所以你们要这样祷告。』『要这样』的意思，并不是要背诵。在行传和书信里，都没有这样背诵的例子。然而，今天在某些基督教的公会里，每主日早晨的崇拜都背诵这祷告。我年轻时在公会里，就常常背诵这祷告。这不是说，那些背诵这祷告的人不真诚。毫无疑问，有许多人重复这祷告时非常真诚。
27Verse 9 begins with the words, “Pray, then, like this.” The words “like this” do not mean to recite. In the Acts and the Epistles there is no example of such reciting. However, in certain Christian denominations today this prayer is recited during every Sunday morning service. I recited this prayer very often as a youth in a denomination. This is not to say that those who recite this prayer are not sincere in doing so. No doubt there have been a good number who were very sincere in their repeating of this prayer
28祷告愿神的名被尊为圣
28a. Praying That God’s Name May Be Sanctified a.
29在主所示范祷告的榜样里，头三项的祈求含示神格的三一。『愿你的名被尊为圣，』主要的是与父有关；『愿你的国来临，』主要的是与子有关；『愿你的旨意行在地上，』主要的是与灵有关。这要在今世逐渐得著成全，且要在要来的国度时代完全得著成全；那时神的名要在全地极其美，（诗八1，）世上的国要成为基督的国，（启十一15，）神的旨意也要得著成就。
29In the example of prayer patterned by the Lord, the first three petitions imply the Trinity of the Godhead. “Let Your name be sanctified” is mainly related to the Father, “let Your kingdom come” to the Son, and “let Your will be done” to the Spirit. This is being fulfilled in this age, and it will be fulfilled in the coming kingdom age, when the name of God will be excellent in all the earth (Psa. 8:1), the kingdom of the world will become the kingdom of Christ (Rev. 11:15), and the will of God will be accomplished
30九节说，『我们在诸天之上的父，愿你的名被尊为圣。』今天神的名没有被尊为圣，反而受到亵渎，成为凡俗。不信的人可能会问：『甚么是神？谁是神？』人说到耶稣基督，就像说到柏拉图和希特勒一样。他们使主耶稣的名成为凡俗。但我们知道，日子将到，在千年国里，神的名要被尊为圣。但在那时之前，我们父的名要在今天的召会生活中完全被尊为圣。我们不是随便的呼求父，或题到主的名。反之，我们说『父』或『主』的时候，乃是尊这些名为圣。因此，我们需要祷告说，『父阿，愿你的名被尊为圣。』
30Verse 9 says, “Our Father Who is in the heavens, let Your name be sanctified.” Today God’s name is not sanctified; rather, it is profaned and made common. Unbelievers may ask, “What is God? Who is God?” People speak about Jesus Christ in the same way that they speak about Plato or Hitler. They make the name of the Lord Jesus common. But we know that the day will come, in the millennium, when the name of God will be sanctified. But, prior to that time, our Father’s name is wholly sanctified in the church life today. We do not call upon the Father or speak the name of the Lord in a common way. Rather, when we say “Father” or “Lord,” we sanctify these holy names. Thus, we need to pray, “O Father, let Your name be sanctified
祷告愿神的国来临
b. Praying That God’sKin gdom May Come b.
31十节说，『愿你的国来临。』虽然今天国度在召会生活中，但国度的实现还没有来临。因此，我们必须为国度的来临祷告。国度这件事明显的与子神有关。
31Verse 10 says, “Let Your kingdom come.” Although the kingdom is here in the church life today, the manifestation of the kingdom is yet to come. Thus, we must pray for the coming of the kingdom. This matter of the kingdom is clearly related to God the Son.
32祷告愿神的旨意行在地上
32c. Praying That God’s Will May Be Done on Earth c.
33十节也说，『愿你的旨意行在地上，如同行在天上。』在撒但背叛之后，（结二八17，赛十四～15，）地落到撒但霸占的手中，于是神的旨意无法行在地上，如同行在天上。因此，神造人的用意，乃是要为祂自己恢复这地。（创一26～28。）人堕落以后，基督来了，将属天的管治带到地上，使地为著神的权益得著恢复，使神的旨意行在地上，如同行在天上。这是新王同祂的跟从者，建立诸天之国的目的。国度子民必须为这事祷告，直到这地在要来的国度时代，为著神的旨意完全得到恢复。
33Verse 10 also says, “Let Your will be done, as in heaven, so on earth.” Following the rebellion of Satan (Ezek. 28:17; Isa. 14:13-15), the earth fell in to the usurping hand of Satan. Thus, the will 13 of God could not be done on earth as in heaven. Hence, God created man with the intention of recovering the earth for Himself (Gen. 1:26-28). After the fall of man, Christ came to bring the heavenly rule to earth so that the earth might be recovered for God’s right, that the will of God might be done on earth as in heaven. This is the purpose of the new King establishing the kingdom of the heavens with His followers. The kingdom people must pray for this until the earth is fully recovered for God’s will in the coming kingdom age.
34当父的名被尊为圣，子的国来临，并且灵的旨意行在地上如同行在天上，那就是国度实现的时候。但今天我们在国度实际里的人，必须为这些事祷告。
34When the Father’s name is sanctified, the Son’skin gdom has come, and the Spirit’s will is done on earth as in heaven, that will be the time of the manifestation of the kingdom. But we who are in the reality of the kingdom today must pray for these things
35祷告愿神赐给我们日用的食物
35d. Praying That God May Give Us Our Daily Foo dd.
36十一节说，『我们日用的食物，今日赐给我们。』这祷告乃是包罗一切的。这示范的祷告，首先顾到神的名、神的国和神的旨意，其次才顾到我们的需要。这启示在这争战的祷告中，主仍会眷顾我们的需要。照著十一节，我们『今日』求我们『日用的食物。』王不要祂的子民为明天忧虑，（太六34，）只要他们为今日的需用祷告。『日用的食物』一辞指明凭信而活。国度子民不该靠所积蓄的生活，只该凭信，靠父每日的供应生活。
36Verse 11 says, “Give us today our daily bread.” This prayer is all-inclusive. The patterned prayer firstly cares for God’s name, God’skin gdom, and God’s will; then secondly, for our need. This reveals that in this fighting prayer the Lord will still take care of our needs. According to verse 11 we are to ask “today” for our “daily bread.” The King does not want His people to worry about tomorrow (v. 34); He only wants them to pray for their needs today. The term “daily bread” indicates living by faith. The kingdom people should not live on what they have stored; rather, by faith they should live on the Father’s daily supply
37祷告使神能赦免我们的罪
37e. Praying That God May Forgive Us Our Sin se.
38十二节说，『免我们的债，如同我们免了欠我们债的人。』这示范的祷告，第三是顾到国度子民在神面前的失败，以及他们与别人的关系。他们应当求父免他们的债，赦免他们的失败、过犯，如同他们也免了欠他们债的人，以保持和平。十二节指明在这争战的祷告中，我们必须承认我们有亏欠、错误、过失。我们欠别人的债，因此，我们必须求父赦免我们，如同我们为父的缘故赦免别人一样。
38Verse 12 says, “A nd forgive us our debts, as we also forgive our debtors.” Thirdly, the patterned prayer cares for the kingdom people’s failures before God and their relationship with others. They should ask the Father to forgive their debts, their failures, and their trespasses, as they forgive their debtors to maintain peace. Verse 12 indicates that in this fighting prayer we must admit and confess that we have shortcomings, mistakes, and wrongdoings. We are in debt to others. Hence, we must ask the Father to forgive us as we forgive others for the Father’ss ake.
、祷告神不叫我们陷入试诱，救我们脱离那恶者
f. Praying That God May Keep Us from Trial fand Deliver Us from the Evil One
39十三节说，『不叫我们陷入试诱，救我们脱离那恶者。』这示范的祷告，第四是顾到国度子民脱离那恶者和邪恶的事。他们应当求父，不叫他们陷入试诱，救他们脱离那恶者魔鬼，和出于他的邪恶。请记住，王会被引到试诱中。这就是十三节里『试诱』的意思。有时父把我们带到受试诱的光景里。因此，我们向父祷告的时候，必须承认我们的软弱，说，『父阿，我真是软弱，不要叫我陷入试诱。』这含示你承认自己是软弱的。你若不承认自己的软弱，也许不会这样祷告。反之，你会觉得自己很刚强。那时父就要把你带到试诱里，给你看见你一点也不刚强。因此，我们的祷告最好向父指明，我们知道自己的软弱。我们该说，『父阿，我完全领悟自己是软弱的，请不要叫我陷入试诱。父阿，你不需要那样作，因为我承认自己的软弱。』绝不要对自己说，『不论发生甚么事，我有信心能站住。』如果这是你的态度，你就要豫备好被引到旷野面对试诱。不要有这样的态度，要祷告父不叫你陷入试诱，救你脱离那恶者。
39Verse 13 says, “And do not bring us into trial, but deliver us from the evil one.” Fourthly, the patterned prayer cares for the kingdom people in dealing with the evil one. They should ask the Father not to bring them into trial, but to deliver them from the evil one, Satan, the Devil. Remember, the King was led into temptation. The word “trial” in verse 13 actually means temptation. Sometimes the Father brings us into a situation where we are tried and tempted. Thus, as we pray to the Father, we must recognize our weakness and say, “Father, I am very weak. Do not bring me into trial.” This implies that you admit that you are weak. If you do not recognize your weakness, you will probably not pray in this manner. Rather, you may feel that you are strong. That will be the very time the Father will bring you into trial to show you that you are not strong at all. Thus, it is better for our prayer to indicate to the Father that we know our weakness. We should say, “Father, I fully realize that I am weak. Please do not bring me into trial. There is no need for You to do that, Father, for I recognize my weakness.” Never say to yourself, “Whatever happens, I am confident I can stand.” If that is your attitude, be prepared to be led into the wilderness to confront temptation. Instead of having such an attitude, pray that the Father would not bring you into trial, but that He would deliver you from the evil one
40认识神的国度、能力和荣耀
40g. Recognizing God’sKin gdom, Power, and Glory g.
41照这祷告的示范，国度子民必须认识神的国度、能力和荣耀。十三节也说，『因为国度、能力、荣耀，都是你的，直到永远。阿们。』国度乃是神运用祂的能力，使祂的荣耀得以彰显的范围。
41According to this pattern of prayer, the kingdom people must recognize God’skin gdom, power, and glory. Verse 13 also says, “For Yours is the kingdom, and the power, and the glory forever. Amen.” The kingdom is the realm for God to exercise His power that He may express His glory
祷告的条件－赦免别人的过犯
5. The Condition of Prayer— 5. to Forgive Others Their Offenses
42十四、十五节启示出祷告的条件，乃是赦免别人的过犯。这两节说，『因为你们若赦免人的过犯，你们的天父也必赦免你们；你们若不赦免人的过犯，你们的父也必不赦免你们的过犯。』『因为，』指明十四至十五节的话，乃是解释国度子民为何必须免欠他们债的人。（太六12。）他们若不赦免人的过犯，他们的天父也必不赦免他们的过犯；因此，他们的祷告就会受到阻挠。
42Verses 1 4 and 1 5 reveal that the condition of prayer is to forgive others their offenses. These verses say, “For if you forgive men their offenses, your heavenly Father will also forgive you; but if you do not forgive men their offenses, neither will your Father forgive your offenses.” “For” indicates that the word in verses 14 and 15 is an explanation of why the kingdom people must forgive their debtors (v. 12), If they do not forgive man’s offenses, neither will their heavenly Father forgive their offenses; hence, their prayer will be frustrated.
四 、关于禁食
D. Regarding Fasting
43在十六至十八节王说到禁食。我们不该叫人看出我们在禁食，只该在隐密中禁食。十六节说，『还有，你们禁食的时候，不可面带愁容，像那假冒为善的人一样；他们把脸装得难看，为要叫人看出他们在禁食。我实在告诉你们，他们已经充分的得了他们的赏赐。』禁食并不是克制吃喝，乃是因著负担迫切为某些事祷告，以致不能吃喝。禁食也是一种降卑自己，寻求神怜悯的表现。施舍是将我们有权持有的给人，禁食是将我们有权享受的舍弃。
43In verses 16 through 18 the King speaks regarding fasting. Instead of appearing to men to fast, we should fast in secret. Verse 16 says, “ And whenever you fast, do not be as the hypocrites of a sad countenance; for they disguise their faces so that they may appear to men to be fasting. Truly I say to you, They have their reward.” To fast is not to refrain from eating; it is being unable to eat because of being desperately burdened to pray for certain things. It is also an expression of self-humbling in seeking mercy of God. To give alms is to give what we have the right to possess, whereas to fast is to give up what we have the right to enjoy
44十七、十八节说，『但你禁食的时候，要油你的头，洗你的脸，为要不叫人，只叫你在隐密中的父，看出你在禁食；你父在隐密中察看，必要报答你。』这指明我们的禁食像我们的施舍和祷告一样，必须行在隐密中，不可行在人前。父在隐密中察看，必要报答我们。
44Verses 17 and 18 say, “But you, when you fast, anoint your head and wash your face, so that you may not appear to men to be fasting, but to your Father Who is in secret; and your Father Who sees in secret shall repay you.” This indicates that our fasting, like our giving of alms and praying, must be done in secret, not before men. The Father sees in secret, and He will repay us