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马太福音生命读经 · 第24篇

国度宪法的颁布（十二）

The Decree Of The Kingdom’s Constitution (12)
1在本篇信息中，我们来到王所颁布国度宪法的最后一段，马太七
1In this message we come to the last section of the King’s decree, 7:13-29
2章十三至二十九节。
2Viii. Concerning The Ground
3捌 、关于国度子民
3Of The Kingdom People’s Living And Work
4生活工作的根基
4
5我们看马太七章十三至二十九节以前，让我们复习一下在这宪法中所已经交通过的。诸天之国的宪法是基于国度子民神圣的生命和性情，我们对这事实必须有很深的印象。我们需要牢记，任何民族的宪法总是照著那民族的生命和性情。没有人能成全这国度宪法的要求，除非他得著了重生，有天父的生命和性情。那些不信的哲学家和教师，引用马太五至7七章的经文，却不领会所引用的话。这宪法不是颁布给不信的人。因为牠是基于国度子民属灵、属天、神圣的生命和性情，所以只有国度的子民能照著这律法而活。不仅如此，国度子民若不照著他们里面的神圣性情和神圣生命而活，连他们也不能成全这宪法的要求。这宪法不是照著国度子民的天然生命或属人性情颁布的。我再说，这宪法乃是照著神圣生命和神圣性情而形成的。
5Before we consider 7:13-29, let us review what has already been covered in this constitution. We must be deeply impressed with the fact that the constitution of the kingdom of the heavens is based upon the divine life and nature of the kingdom people. We need to keep in mind that the constitution of any people is always according to the life and nature of that people. No one can fulfill the requirements of this constitution unless he has been regenerated and possesses the life and nature of the heavenly Father. Those unbelieving philosophers and teachers who have quoted certain verses from Matthew 5 through have not understood the words they were quoting. This constitution is not given to unbelievers. Because it is based upon the spiritual, heavenly, and divine life and nature of the kingdom people, only the kingdom people can live according to it. Moreover, not even the kingdom people can fulfill the requirements of this constitution if they do not live according to the divine nature and the divine life within them. This constitution is not given according to the natural life or to the human nature of the kingdom people. To repeat, it is formed according to the divine life and divine nature.
6这宪法首先启示国度子民的性质，如五章三至十二节里九幅所揭示的。那些描述国度子民该作甚么，该如何行动的宪法各项，都符合国度子民的性质。凡国度子民所行的，都是他们性质的彰显。他们的动作、举止、言谈、以及外面的行为，乃是他们神圣生命和性情的彰显。他们里面的所是表显于外面的行为。因此，这宪法的第一段，论到国度子民的性质，是非常基本的。第二段论到国度子民对世界的影响。第三段论到诸天之国的律法。我们已经看见，所有补充和更改的律法都暴露我们的怒气和情欲。从六章开始，属天之国的宪法继续论到国度子民义行的方式。这段宪法挖出己和肉体。接著，下一段告诉我们，国度子民该无忧无虑的活在地上。我们在这里不是为著忧虑，乃是为著在天父的看顾之下尽我们的本分。祂要𫗪养我们，给我们衣服，并且供应我们一切的需要。然而，为著成就神的定旨，我们必须尽我们的责任，却没有忧虑。在七章一至十二节，这宪法启示出我们对别人该有的态度，我们该如何对待别人，以及我们该如何顾到别人。到了七章十二节这里，我们生活和行为的每一面几乎都论到了。如今这宪法似乎是完备、完全、且包罗一切的。
6This constitution firstly reveals the nature of the kingdom people, as unfolded in the nine blessings in 5:3-12. Those items of the constitution that describe what the kingdom people should do and how they should act all correspond to the nature of the kingdom people. Whatever the kingdom people do is an expression of their nature. Their actions, behavior, speech, and outward deeds are the expression of their divine life and nature. What is within them is manifested in their outward behavior. The first section of the constitution, the section concerning the nature of the kingdom people, is therefore very basic. The second section covers the influence of the kingdom people upon the world, and the third deals with the law of the kingdom of the heavens. As we have seen, all the complemented and changed laws expose our anger and lust. Beginning in chapter six, the constitution of the heavenly kingdom proceeds to deal with the way the kingdom people perform their righteous deeds. This portion of the constitution digs out the self and the flesh. Following this, the next section tells us that the kingdom people should live on earth without any anxiety. We are not here for anxiety, but for the fulfillment of our duty under the care of our heavenly Father. He will feed us, clothe us, and supply all our needs. Nevertheless, we must fulfill our responsibility for the accomplishment of God’s purpose, yet without anxiety. In 7:1-12 the constitution reveals the attitude we should have toward others, how we should deal with them, and how we should take care of them. By the time we reach 7:12, nearly every aspect of our living and behavior has been covered. It seems that the constitution is now complete, perfect, and all-inclusive.
7然而，有一件事还需要论到，就是国度子民在地上乃要实行我们父神的旨意。因此，在最后一段没有论到怒气、情欲、天然的人、己、肉体、忧虑、或我们对别人的态度。在这一段，我们读到进窄门，走狭路。（太七13～14。）我们也看见，我们必须盖房子，并且实行天父的旨意。（太七24～27，。）因此，属天之国宪法的总结叫我们进窄门、走狭路；这样我们才能实行天父的旨意，才能盖房子。
7However, one thing remains to be covered: the fact that the kingdom people are on earth doing the will of God our Father. Hence, in the last section there is no dealing with anger, lust, the natural being, the self, the flesh, anxiety, or our attitude toward others. Instead, in this section we read of entering the narrow gate and walking the constricted way (7:13-14). We also see that we must build a house and do the will of the heavenly Father (v v. 24-27, 21). There fore, the conclusion of the constitution of the heavenly 21 kingdom ushers us through the narrow gate and to the constricted way; thus we may do the will of the heavenly Father and we may build a house.
8我们若整体的看诸天之国的宪法，就看见牠把国度子民的所是，他们该是甚么，该作甚么，完全启示出来，也把他们在那里，并往那里去启示出来。这宪法启示出，我们在狭路上必须实行天父的旨意，并且照著属天之王的话盖房子。在这宪法的最后一段，没有怒气、情欲、己、肉体、忧虑、或我们对别人的态度，却有四个重要的辞：门、路、旨意、房子。这里有窄门、狭路、天父的旨意、以及盖在磐石上的房子，这磐石就是属天之王智慧的话。我们若不是九福里所描述的子民，若不是成全那些补充和更改之律法的人，我们就不能进窄门，走狭路，实行天父的旨意，或把房于盖在磐石上。因此，这最后的一段乃是宪法的完成。
8As we consider the constitution of the kingdom of the heavens as a whole, we see that it fully reveals what the kingdom people are, what they should be, and what they should do. It also reveals where they are and where they are going. It reveals that on the constricted way, we must do the will of the heavenly Father and we must build a house according to the word of the heavenly King. In the last section of the constitution there is no anger, lust, self, flesh, anxiety, nor any word about our attitude toward others. Instead, there are four crucial words: gate, way, will, and house. Here we have the narrow gate, the constricted way, the will of the heavenly Father, and the house built upon the rock, which is the wise word of the heavenly King. If we are not the people described in the nine blessings and if we are not those fulfilling the complemented and changed laws, we cannot enter through the narrow gate, walk on the constricted way, do the will of the heavenly Father, or build a house on the rock. Thus, this last section is the consummation of the constitution.
一 、进窄门，走狭路
A. Entering the Narrow Gate and Taking the Constricted Way
9十三、十四节说，『你们要进窄门；因为引到毁坏的，那门宽，那路阔，进去的人也多；引到生命的，那门窄，那路狭，找著的人也少。』谁能进十三节所说的窄门？只有具备五章九福里所描述之性质的国度子民才能进去。进窄门的人必须灵里贫穷、哀恸、温柔、饥渴慕义、怜悯、清心、与众人和平、愿意为义受逼迫、并且愿意为基督受辱骂。只有具备这种性质的人才能进窄门。此外，进窄门的人必须遵行国度更高的律法，就是那些补充和更改的律法，并且他们不该忧虑自己的生活。他们必须相信天父在看顾他们。再者，他们不该懒惰、松散，而该殷勤、奋发。这些就是进窄门，走狭路的人。
9Verses 13 and 14 say, “Enter in through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and many are those who enter through it. For the gate is narrow and the way is constricted which leads to life, and few are those who find it.” Who can enter through the narrow gate spoken of in verse 13? Only the kingdom people with the nature described in the nine blessings in chapter five. Those who enter the narrow gate must be poor in spirit, mourning, meek, hungry and thirsty for righteousness, merciful, pure in heart, making peace with all men, willing to be persecuted for the sake of righteousness, and willing to be reproached for Christ. Only those with such a nature can enter through the narrow gate. Furthermore, those who enter through this narrow gate must be under the higher laws of the kingdom, the complemented and changed laws, and they should not have any anxiety concerning their living. Rather, they must have the confidence that their heavenly Father is taking care of them. Moreover, they should not be lazy or idle, but diligent and industrious. These are the people who enter through the narrow gate and walk on the constricted way
10这条路在每一面都是狭小、受限制的。那门窄，那路狭。因为国度的新律法比旧约的律法更严格，而且国度的要求比旧约的要求更高。那窄门不仅对付外面的行为，也对付里面的动机。旧人、己、肉体、人的观念、世界同其荣耀，都被摒除在外；只有合乎神旨意的，才能进去。国度子民要先进这样一道窄门，然后再走这样一条狭路。不是先走路，再进门。进门不过是开始走路，这路乃是一生之久。
10This way is constricted, limited, on every side. The gate is narrow and the way is constricted because the new law of the kingdom is stricter and the demand of the kingdom is higher than that of the old covenant. It deals not only with outward conduct, but also with inward motive. The old man, the self, the flesh, the human concept, and the world with its glory are all excluded. Only that which corresponds to God’s will can enter in. The kingdom people need firstly to enter such a narrow gate and then to walk on such a constricted way. It is not walking the way first and then entering the gate. To enter the gate is simply to begin walking on the way, a way which is lifelong
11我们都很喜乐自己是在主的恢复里，并且非常珍赏这恢复。但我要问你一个问题：你既是在主恢复里的人，你是否走在狭路上？我们都必须能说，我们不是走基督教的路，乃是走狭路。我们在每一面都受限制。基督教里的人在礼拜时，可以使用摇滚乐，或其他属世的方法，但我们不能，因为我们的路是狭的。所有的青年人都渴望自由，就是摆脱所有的约束。青年人从高中毕业，就像笼中小鸟要得自由一样。然而，许多人太自由了，以致没有限制，没有约束。反之，在主的恢复里，我们在走狭路。甚至我们在实行祷读时，也必须有一些约束。在祷读时，我们不该像世人看球赛一样没有约束。在主的恢复里，我们必须在灵里行事为人。在灵里生活，在灵里行事为人，约束了我们。甚至我们爱人、欢乐、高兴的时候，也必须在约束之下。我们不可像那些一兴奋就抛弃所有约束的人一样。反之，我们的兴奋必须受灵的限制。聚会时更须如此。尽管我们可以充分释放灵，但就著身体的活动而言，我们该受约束。在每件事上，我们都需要走狭路，不可走阔路。
11We all are happy to be in the Lord’s recovery and appreciate the recovery very much. But let me ask you this question: As one in the Lord’s recovery, are you walking on the constricted way? We all must be able to say that we are not taking the way of Christianity, but the way of constriction. We are constricted one very side. Those in Christianity can use rock music or other worldly methods in their services, but we cannot, because our way is constricted. All young people desire to be free, that is, to put off all restriction. When the young people graduate from high school, they are like caged birds wanting to be free. However, many are so free that they have no constriction, no restriction. We in the Lord’s recovery, on the contrary, are taking a constricted way. We must even have some restriction in the practice of pray - reading. In our pray - reading we should not be like worldly people at a ball game who have no restrictions. We in the Lord’s recovery must walk in our spirit. Living in spirit and walking in spirit restrict us. Even when we are loving, rejoicing, and happy, we must be under restriction. We must not be like those who throw off all restraint in their excitement. Rather, we must be excited within the limit of the spirit. This must even be true in the meetings. Although we may fully release our spirit, we should be restricted as far as physical activity is concerned. In everything, we need to take the constricted way, not the broad way.
12在我们与弟兄们的交通中，我们必须受限制。你想要称赞一位弟兄么？你称赞的时候，必须受限制。你要责备一位弟兄么？你责备的时候，必须受限制。你正与一些弟兄交通么？这很好，但你与他们交通必须受限制。有时候你一交通，就忘了所有的限制。你谈了一小时又一小时，不顾吃饭或休息的需要。不仅如此，在你的交通中，你无所不谈，从天使长米迦勒谈到路德马丁，谈到召会中所有的弟兄姊妹。你毫不受约束的谈到每个人。赞美主，我们真是自由，然而我们仍须受限制、约束并抑制。
12We must take the constricted way in our fellowship with the brothers. Do you intend to praise a brother? You must praise him in a constricted way. Are you about to rebuke a brother? You must rebuke him in a constricted way. Are you having fellowship with some brothers? This is excellent, but you must fellowship with them in a constricted way. Sometimes when you are having fellowship, you forget all limitation. You go on hour after hour without taking care of the need for food or rest. Furthermore, in your fellowship you talk about everything from the archangel Michael, to Martin Luther, to all the brothers and sisters in the church. You fellowship about everyone without any restriction. Praise the Lord that we are truly free. Nevertheless, we still have the limitations, restrictions, and constrictions
13想想约翰七章里主耶稣的例子。祂的兄弟题议祂上犹太去，将自己显明给世人看，主说，『我的时候还没有到，你们的时候却常是方便的。』（约七6。）主的话指明祂是受限制的，祂在走狭路。我们国度子民也必须走狭路。我们的路满了限制、约束和抑制。但不要把任何限制看作阻挠。反之，限制会使我们走得更快。我们若拒绝受限制，我们的长进就会慢下来。然而，我们若愿意受限制，受抑制，我们的速度就会增加。经过这宪法的前六段之后，我们在最后一段被引进窄门，走上狭路。
13Consider the example of the Lord Jesus in John chapters even. When His brothers proposed that He go into Judea and make Himself known to the public, the Lord said, “My time has not yet come, but your time is always ready” (John 7:6). The Lord’sword indicates that He was limited, that He was walking a constricted way. As the kingdom people, we also must walk on a constricted way. Our way is full of limitations, restrictions, and constrictions. But do not consider any limitation a frustration. Rather, the limitations will speed us on our way. If we refuse to be constricted, our progress will be slowed down. However, if we are willing to be limited and constricted, our speed will increase. After having passed through all the preceding six sections of the constitution, in the last section we are ushered through the narrow gate, and we are on the constricted way.
宽门阔路引到毁坏，
1. The Wide Gate and the Broad Way 1.
14进去的人也多
14Leading to Destruction and Many Entering It
15在十三节主说，『因为引到毁坏的，那门宽，那路阔，进去的人也多。』这里的毁坏，不是指人的沉沦，乃是指人行为和工作的毁坏。（林前三。）毫无疑问，今天的基督教把人引到毁坏。时间会证实这是真实的。靠著主的怜悯，我绝不走基督教的路，因为我里面深处确信，那是引到毁坏的阔路。但窄门和狭路引到生命。你若走基督教的路，走阔路，你的灵立刻会发死。最终，你所作的一切都要毁坏，因为那阔路引到毁坏。这不是我的意见，乃是使徒保罗在林前三章的话。
15In verse 13 the Lord said, “For the gate is wide and the way is broad that leads to destruction, and many are those who enter through it.” Destruction here does not refer to the perdition of the person, but to the destruction of his deeds and works (1 Cor. 3:1 5). There is no doubt that today’s 15 Christianity leads people to destruction. Time will prove that this is true. By the Lord’s mercy, I will never take the way of Christianity, because deep in me I have the conviction that it is a broad way leading to destruction. But the narrow gate and the constricted way lead to life. If you take the way of Christianity, the broad way, your spirit will become deadened immediately. Eventually, everything you do will be destroyed, for that broad way leads to destruction. This is not my opinion; it is the word of the Apostle Paul in 1 Corinthians 3.
16保罗在林前三章十节说，他立好了根基，这根基就是基督，然后有别人在上面建造。保罗接著说，『各人要谨慎怎样在上面建造。』因为我们可能用金、银、宝石，也可能用木、草、禾楷，在这根基上建造。在十三至十五节保罗说，『这火要试验各人的工程是那一种的。人在那根基上所建造的工程若存得住，他就要得赏赐。人的工程若被烧毁，他就要受亏损，自己却要得救；只是这样得救，要像从火里经过的一样。』在这些经文中，保罗似乎说，『你要谨慎怎样建造。你若用金、银、宝石建造，就要得赏赐。』这就是狭路上的工程，要引到生命里活的赏赐。然而，保罗似乎也说，『你的工程若属于木、草、禾楷，就要被火焚烧，你就得不著赏赐。』换句话说，这种工程的结局乃是1毁坏。你可以自称是基督教工人，但你用甚么材料建造？从林前三章这些经文我们看见，不仅人盖电影院和赌场要引到毁坏，盖教堂和礼拜堂也是一样。火要试验你工程的性质。你的工程若属于木、草、禾楷，那必是在引到毁坏的阔路上。
16In 1 Corinthians 3:10 Paul says that he has laid the foundation, which is Christ, and that others are building upon it. Paul then says, “Let each one take heed how he builds upon it,” for we may build upon this foundation with gold, silver, precious stones, or with wood, hay, and stubble. In verses 13 through 15 Paul says, “The fire itself will test each one’s work, of what sort it is. If anyone’s work which he has built upon it shall remain, he shall receive are ward. If anyone’s work shall be consumed, he shall suffer loss, but he shall be saved, yet so as through fire.” In these verses Paul seems to be saying, “Take heed how you are building. If you build with gold, silver, and precious stones, you will be rewarded.” This is the work on the constricted way which leads to a living reward in life. However, Paul also seems to be saying, “If your work is of wood, hay, and stubble, it will be burned by fire, and you will not receive a reward.” In other words, such a work will result in destruction. You may claim to be a Christian worker, but what kind of material are you building with? From these verses in Corinthians 3 we see that not only those who build theaters and gambling casinos will be led to destruction, but also those who build Christian cathedrals and chapels. The fire will try the nature of your work. If your work is of wood, hay, and stubble, it is certainly on the broad way leading to destruction.
17因为我们不在阔路上，乃在狭路上，有许多事我们就不能作。我宁愿有一盎司黄金，也不愿有许多磅木头。我不要有一大堆木、草、禾楷，因为那结局不过是更大的火。我宁愿有少量的金、银、宝石。虽然我们要看见众召会的扩增，但我们不要阔路上的扩增，我们乃要狭路上的扩增，金、银、宝石的扩增。我们若有这样的扩增，主就会有狭路上的见证。
17Because we are not on the broad way, but on the constricted way, there are many things that we cannot do. I would rather have an ounce of gold than many pounds of wood. I do not want to have a huge pile of wood, hay, and stubble, for that will only result in a larger fire. I would rather have a small amount of gold, silver, and precious stones. Although we want to see the increase in all the churches, we do not want the increase on the broad way. Rather, we want the increase on the constricted way, the increase of gold, silver, and precious stones. If we have this kind of increase, the Lord will have a testimony on the constricted way
18窄门狭路引到生命，找著的人也少
182. The Narrow Gate and the Constricted Way 2.
Leading to Life and Few Finding It
19十四节说，『引到生命的，那门窄，那路狭，找著的人也少。』这里的生命是指国度永远蒙福的光景，这国度充满了神永远的生命。这生命今天是在国度的实际里，来世要在国度的实现里。（太十九29，路十八30。）今天在主的恢复里，我们乃是走引到生命的狭路。
19Verse 14 says, “For the gate is narrow and the way is constricted which leads to life, and few are those who find it.” Life here refers to the ever blessed condition of the kingdom, which is filled with the eternal life of God. This life is in the reality of the kingdom today and will be in the manifestation of the kingdom in the coming age (19:29; Luke 1 8:3 0). In the Lord’s recovery today we are taking the constricted way which leads to life.
20二、从果子分辨假申言者
20B. Discerning the False Prophets by Their Fruit
21十五节说，『你们要提防假申言者，他们到你们这里来，外面披著绵羊的皮，里面却是贪食的狼。』当我们走狭路时，我们必须分辨谁是假申言者。这就是说，在狭路上，我们必须留心各样的虚假。关于假申言者，主说，『从他们的果子，你们就可以认出他们来。』（太七16。）我们不是从言行、传讲或工作，乃是从果子认出申言者。今天所有的基督徒都习于受人言谈的影响。一个口若悬河的人，用动人的言辞，就能诱惑许多人。不要听动人的口才或诱惑的言辞。要等一等，看所结的是怎样的果子。这就是分辨真、假申言者的路。
21Verse 15 says, “Beware of false prophets, who come to you in sheep’s clothing, but within are ravenous wolves.” As we are taking the constricted way, we must discern who the false prophets are. This means that on the constricted way we must be alert for any kind of falsehood. The Lord said regarding the false prophets, “By their fruits you shall know them” (v. 1 6). We know a prophet not by his talk, preaching, or work, but by his fruit. All Christians today are accustomed to being influenced by people’stalk. An eloquent speaker with enticing words is able to seduce many. Do not listen to eloquent speech or to enticing words. Rather, wait and see what kind of fruit is produced. This is the way to discern whether a prophet is true or false.
22召会在往前，主的见证也在全世界扩展。因著门是敞开的，有些自命的申言者也许想要进来，宣称知道某些事，能作某些事。任凭他们怎么说，我们要仰望主，从他们的果子证明他们。我们需要把这原则应用到每一个这样的事例。不要听动人的口才，只要看果子。凡是好树都结善果，惟独坏树才结恶果。凡不结善果的树，就砍下来丢在火里。(太七～19。)
22The church is going on, and the Lord’s testimony is spreading throughout the world. Because the doors are wide open, so me self -appointed prophets may try to come in, claiming that they know certain things and can do certain works. Let them say whatever they will, for we shall look to the Lord to prove them by their fruit. We need to apply this principle to every such case. Do not listen to eloquent speech, but consider the fruit. Every good tree produces goodly fruit, but the corrupt tree produces evil fruit. Every tree that does not produce goodly fruit will be cut down and cast into the fire (7:17-19).17
23三、进诸天之国的条件
23C. The Condition of Entering into the
kingdom of the heavens
不仅呼求主，并且实行天父的旨意
1. Not Merely Calling On the Lord, 1. but Doing the Will of the Heavenly Father
24二十一节说，『不是每一个对我说，主阿，主阿的人，都能进诸天的国，惟独实行我诸天之上父旨意的人，才能进去。』这不是指今天诸天之国的实际，乃是指将来国度的实现。我们要进诸天的国，需要作两件事：呼求主，并实行天父的旨意。呼求主彀叫我们得救，（罗十13，）但要进诸天的国，还需要实行天父的旨意。因此，不是每一个说主阿，主阿的人，都能进诸天的国，惟独那些呼求主，且实行天父旨意的人，才能进去。
24Verse 21 says, “Not every one who says to Me, Lord, Lord, shall enter into the kingdom of the heavens, but he who does the will of My Father Who is in the heavens.” This does not refer to the reality of the kingdom of the heavens today, but to the coming manifestation of the kingdom in the future. To enter into the kingdom of the heavens we need to do two things: call on the Lord and do the will of the heavenly Father. To call on the Lord suffices for us to be saved (Rom. 10:13), but to enter into the kingdom of the heavens we also need to do the will of the heavenly Father. Hence, “Not everyone who says...Lord, Lord, shall enter into the kingdom of the heavens,” but those who call on the Lord and do the will of the heavenly Father
25进诸天的国，既然还要实行天父的旨意，就显然与藉著重生进神的国不同。（约三3，5。）进神的国是藉著神圣生命的出生，进诸天的国是藉著神圣生命的生活。
25Since entering into the kingdom of the heavens also requires doing the will of the heavenly Father, it is clearly different from entering into the kingdom of God by being regenerated (John 3:3, 5). This latter is by the birth of the divine life; the former is by the living of that life
26在二十一节，主不是说，『你们...父，』乃是说，『我...父。』这里主似乎说，『我是人子，是神子，我一直实行我父的旨意。你们也是神的儿子，是我的弟兄。因此，你们必须是我的同伴，并走我所走的路。现在你们不是实行你们父的旨意，乃是实行我父的旨意。你们是我的弟兄、我的同伴、我的同伙。你们和我走同样的路，实行同样的旨意。你们照著我父的旨意与我同活。』在这宪法的最后一段，不再是论到消极的方面，诸如我们的脾气、情欲、己、肉体和忧虑；而完全景论到积极的方面，就是实行天父的旨意。国度子民不是为著别的，乃是为著实行父的旨意。我们在这里不仅仅是为著胜过我们的脾气、情欲、己、肉体，也不仅仅是为著善待并同情别人。我们在这里乃是为著成就天父的旨意。要实行父的旨意，我们需要走狭路。在属世哲学家的教训里，既没有神圣的生命、神圣的性情，也没有神圣的路。但在这里，诸天之国宪法的终极结果，乃是天父的旨意。这就是说，我们有一位天父，我们是父的儿子。在宪法的最后一段，不仅是生命的事，也是父旨意的事。我们的父有一个旨意要成就，但这旨意只能藉著祂的生命才能成就。我们需要活在天父的生命里，并且凭著这生命而活。这种生活乃是为著实行父的旨意。
26In verse 21 the Lord does not say “your Father,” but “My Father.” Here the Lord seems to be saying, “I, the Son of Man and the Son of God, have been doing the will of My Father. You also are sons of God and My brothers. Therefore, you must be My companions and take the same way that I take. Now you are not to do the will of your Father, but the will of My Father. You are My brothers, My companions, and My partners. You and I are walking the same way and doing the same will. You are living with Me according to the will of My Father.” In this last section of the constitution, it is no longer a negative matter of dealing with our temper, lust, self, flesh, and anxiety. It is absolutely a positive matter of doing the will of the Father who is in heaven. The kingdom people are not for anything other than doing the will of the Father. We are not here merely to overcome our temper, our lusts, our self, and our flesh, and to be kind and sympathetic to others. We are here for the accomplishment of the will of the heavenly Father. In order to do the will of the Father, we need to walk in the constricted way. In the teachings of the worldly philosophers, there is neither the divine life and divine nature nor the divine way. But here the ultimate issue of the constitution of the kingdom of the heavens is the will of the heavenly Father. This means that we have a heavenly Father and that we are the Father’ss ons. However, in the last section of the constitution it is not only a matter of life, but also a matter of the will of the Father. Our Father has a will to accomplish, but we can accomplish it only by His life. We need to live in the life of the heavenly Father and also by that life. This kind of living is for the doing of the Father’s will.
27在诸天之国的宪法里，我们看不见到底甚么是父的旨意。然而，这旨意清楚的启示在十六章。父的旨意就是要把召会建造在子这块磐石上。这在使徒行传、书信和启示录里得著充分的发展。新约启示出神那神圣、永远的旨意，就是要建造召会。
27In the constitution of the kingdom of the heavens we cannot see what the will of the Father actually is. However, it is clearly revealed in chapter sixteen. The Father’s will is to build the church upon the Son as the rock. This is fully developed in the Acts, the Epistles, and the book of Revelation. The New Testament reveals that God’s divine, eternal will is to build up the church
28许多人在主的名里豫言、赶鬼并行许多异能，却不是照著天父的旨意
282. Many Prophesying, Casting Out Demons, and 2. Doing Many Works of Power in the Lord’s Name, but Not According to the Heavenly Father’s Will
29二十二节说，『当那日，许多人要对我说，主阿，主阿，我们不是在你的名里豫言过，在你的名里赶鬼过，并在你的名里行过许多异能么？』那日一辞是指基督审判台的日子。（林前三13，四5，林后五10。）在审判的日子，所有的信徒都要站在基督的审判台前，许多人要对主说，他们在主的名里豫言过、赶鬼过、并且行过异能，但他们要被主拒绝。
29Verse 22 says, “Many will say to Me in that day, Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name do many works of power?” The words “that day” refer to the day of the judgment seat of Christ (1 Cor. 3:13, 4:5; 2 Cor. 5:10). On the day of judgment, when all the believers will stand before the judgment seat of Christ, many will say to the Lord that they prophesied, cast out demons, and did works of power in His name, but they will be rejected by the Lord.
30主不称许他们，却看他们为行不法的人
303. The Lord Not Approving Them, but 3. Considering Them as Workers of Lawlessness
31二十三节说，『那时，我要向他们宣告：我从来不认识你们，你们这些行不法的人，离开我去罢!』这里的认识，意思是称许。罗马七章十五节将同一字译为认可。在这一节保罗说，『因为我所行出来的，我不认可。』主从来不称许那些在祂的名里，却不照著天父的旨意（太七21）豫言、赶鬼、并行许多异能的人。(太七22。)主不否认他们作了那些事，但祂认为那些事是不法的，因为不是照著天父的旨意作的，与神圣的旨意不一致。主似乎说，『你们在我的名里豫言过，在我的名里赶鬼过，并在我的名里行过许多异能，但我从来不认可你们作那些事。我从来不称许你们，因为你们不法的作那一切的事。你们在己里，在自己的欲望里，照著自己的心意，不照著我父的旨意作那些事。』因此，他们即使在主的名里作了那些事，也不能进诸天的国，却要『离开』主，就是在来世被拒于国度的实现之外，不能得国度的赏赐。
31Verse 23 says, “And then I will declare to them, I never knew you; depart from Me, workers of lawlessness.” Here the word “knew” means “approved.” The same Greek word in Romans 7:15 is translated “allowed” by the King James Version. In this verse Paul says, “For that which I do, I allow not.” The Lord never approved those who prophesied, cast out demons, and did many works of power in His name, but not according to the will of the heavenly Father (v. 21). The Lord did not deny that they did those things, but He considered those things as lawlessness because they were not done according to the will of the heavenly Father. They were not done in the line of the divine will. The Lord seemed to be saying, “You prophesied in My name, you cast out demons in My name, and you did many works of power in My name, but I never allowed you to do them. I never approved you because you did all those things in a lawless way. You did them in yourself, in your own desire, and according to your own intention, not according to the will of My Father.” Thus, those who do such things, even in the Lord’s name, will not enter into the kingdom of the heavens, but will depart from the Lord; that is, they will be rejected from the manifestation of the kingdom in the coming age
32从主这里的话，我们看见有些工作也许是在主的名里作的，却不是照著神的旨意作的。你在作这样的工作，还是在实行神的旨意？我们谈了许多去校园的事，但我们去那里是作一种工作，还是实行我们天父的旨意？青年弟兄姊妹们，你们要怎么回答这问题？你们去校园是实行天父的旨意么？我们无论作甚么，都必须确信我们在实行天父的旨意。否则，主耶稣会对我们说，『不法的工人。』甚至在主的名里，却不照著父的旨意豫言，也是一种不法。不仅如此，在主的名里，却不照著神的旨意赶鬼、行异能，在属天的王眼中也视为不法。
32We see from the Lord’sword here that certain works may be done in the Lord’s name, and yet not be done according to the will of God. Are you doing this kind of work, or are you doing God’s will? We have talked a great deal about going to the campuses, but are we going there to do a certain work, or to do the will of our heavenly Father? Young brothers and sisters, how would you answer this question? Are you going to the campuses to do the will of the heavenly Father? We must have the assurance in whatever we do, that we are doing the will of the heavenly Father. Otherwise, the Lord Jesus will say to us, “Workers of lawlessness.” Even prophesying in the Lord’s name, but not according to the will of the Father, is a type of lawlessness. Moreover, casting out demons in the Lord’s name and doing works of power in the name of the Lord, but not according to the will of God, are also considered in the eyes of the heavenly King as lawlessness.
33无论那一种赛跑，跑者必须跑在正确的跑道上。你也许跑得比别人快，但你若跑出你跑道的线外，你就不被承认了。这种赛跑会被视为不法。你必须在跑道上赛跑，这就是说，你必须跑在狭路上。今天许多基督教工人的工作，不受属天跑道的约束。在他们自己眼中，他们在主的名里，并为著主作了许多的事。然而，在主眼中，他们的工作是一种过犯，违犯了属天的跑道。因此他们的工作是不法。在七章二十一至二十三节，主的话对我们众人是有力的警告，叫我们不该只看重豫言、赶鬼、或行异能。我们必须顾到属天的跑道。在属天的赛跑中，你这跑者若违犯了跑道，就会失去资格。在主的恢复里，有限制的跑道，我们奔跑时必须受限制。我们若跑在跑道上，没有跑出去，我们就要蒙主称许。
33The runners in any race must run in the proper lanes. Although you may run faster than others, your running will not be recognized if you run outside the lines of your lane. Rather, that type of running will be considered lawlessness. You must run the race between the lines, that is, you must run in a constricted way. Today the work of many Christian workers is not restricted by the heavenly lines. In their own eyes, they have done a great deal in the Lord’s name and for the Lord. In the eyes of the Lord, however, their work is a kind of transgression, a violation of the heavenly lines. Hence, their work is lawlessness. The Lord’sword in 7:21-23 is a strong word of warning to us all that we should not care only for prophesying, for casting out demons, or for works of power. We must take care of the heavenly lines. If you transgress the lines as a runner in the heavenly race, you will be disqualified. There are constricting lines in the Lord’s recovery, and we must be constricted in our running. If we run between the lines, not outside of them, we shall be approved by the Lord
34我再说，诸天之国宪法的总结是要叫我们进窄门，走狭路。现在我们在这狭路上奔跑。我们不该看重豫言、赶鬼或行异能。我们只该顾到实行我们天父的旨意。你也许不知道，我们如何能认识父的旨意？我们凭著我们里面父的生命和性情，就能知道父的旨意。父的性情总是会告诉我们『是』或『不是。』你若照著神圣的性情，并且在跑道内奔跑，神圣的性情就会指明：『是，不错，继续往前。』但你若不照著神圣的性情奔跑，或跑出线外，神圣的性情就会说，『别跑这边。』不需要任何人告诉你要作甚么，因为规律、限制、神圣的性情就在你里面。这性情告诉你，你在那里。在赛跑时，因为跑者能看见跑道，就不需要别人告诉他是否跑在线内。同样的，我们里面也有限制的跑道，就是神圣生命和神圣性情的跑道，我们能说出我们在那里。照著我们里面神圣的性情，我们不能在聚会中使用摇滚乐。你也许尝试各种属世的方法，但神圣的性情不同意这一切方法，并且指明你犯规了。所有国度的子民，所有父所重生的人，他们里面都有祂的生命和性情。父的生命和性情指明我们是否在狭路上。让我们都照著父的性情来赛跑。
34Again I say that the consummation of the constitution of the kingdom of the heavens is to usher us through the narrow gate and into the constricted way. Now we are running on this constricted way. We should not care for prophesying, for casting out demons, or for works of power. Instead, we should care only for doing the will of our heavenly Father. You may wonder how we can know the Father’s will. We can know it by the Father’s life and nature within us. The Father’s nature will always tell us “yes” or “n o.” If you are running according to the divine nature and within the constricted lines, the divine nature will indicate, “Yes, you are right; go on.” But if you are not running according to the divine nature or if you step outside the lines, the divine nature will say, “Don’t go this way.” There is no need for anyone to tell you what to do, for the regulating, constricting, divine nature is within you. This nature tells you where you are. Because a runner in a race can see the lines, he needs no one to tell him whether or not he is inside the boundaries. Like wise, we have the constricting lines within us, the lines of the divine life and the divine nature, and we can tell where we are. According to the divine nature within us, we cannot use rock music in our meetings. Although you may try various worldly methods, the divine nature would disagree with them all and indicate that you are transgressing the lines. All those who are the kingdom people, all those who have been regenerated by the Father, have His life and nature within them. The Father’s life and nature indicate whether or not we are in the constricted way. Let us all run the race according to the Father’s nature.
四 、两种根基上的两种建筑
D. Two Kinds of Building upon Two Kinds of Foundation
照著主的话盖在磐石上
1. The Building on the Rock 1. according to the Lord’sWords
35在二十四节王说，『所以，凡听见我这些话就实行的，好比一个精明人，把他的房子盖在磐石上。』这里的磐石不是指基督，乃是指基督智慧的话－那启示祂诸天之上父旨意的话。国度子民的生活和工作，必须建立在新王的话上，以成就天父的旨意。这就是进窄门，走那引到生命的狭路。
35In verse 24 the King said, “Every one therefore who hears these words of Mine and does them shall be likened to a prudent man, who built his house on the rock.” The rock here does not refer to Christ, but to His wise word, the word that reveals the will of His Father who is in the heavens. The kingdom people’s living and work must be founded on the word of the new King for the accomplishment of the will of the heavenly Father. This is to enter the narrow gate and walk the constricted way which leads to life
36二十五节说，『雨淋、河冲、风吹，撞著那房子，房子总不倒塌，因为是立基在磐石上。』雨，来自神，从诸天降下；河，来自人，从地上冲来；风，来自撒但，从空中吹来。这一切都要试验国度子民的生活和工作。可能有雨淋、河冲、风吹，但盖在磐石上的房子总不会倒塌，因为房子是照著狭路，照著实行父旨意的路而盖的。盖在磐石上不倒塌的房子，就像用金、银、宝石建造的工程，能经得起试验的人。（林前三12～13。）
36Verse 25 says, “And the rain descended, and the rivers came, and the winds blew and fell on that house; and it did not fall, for it had been founded on the rock.” The rain is of God, descending from the heavens; the rivers are of man, coming from the earth; and the winds are of Satan, blowing from the air. All these will test the living and work of the kingdom people. Although the rain may descend, the rivers may come, and the winds may blow, the house built upon the rock will not fall because it is built according to the constricted way, the way of doing the will of the Father. The house built on the rock which does not fall is like the building work of gold, silver, and precious stones, which can stand the testing fire (1 Cor. 3:12-13
不照著主的话盖在沙土上
2. The Building on the Sand 2. Not according to the Lord’sWords
37二十六节说，『凡听见我这些话不实行的，好比一个愚拙人，把他的房子盖在沙土上。』这里的沙土，是指人的观念和天然的作法。我们若照著人的观念和天然的作法生活工作，我们的生活和工作就是盖在沉陷的沙土上。这就是进宽门，走那引到毁坏的阔路。二十七节说，『雨淋、河冲、风吹，撞著那房于，房子就倒塌了，并且倒塌得很大。』盖在沙土上而倒塌的房子，就像用木、草、禾楷建造的工程，要被试验的火烧毁。然而，盖造的人自己要得救。（林前三12～15。）把我们的房子盖在自己的意见和观念上，就是把房子盖在沉陷的沙土上。当雨、河、风试验这盖在沙土上的房子时，房子因没有稳固的根基，就必倒塌。这就是主对诸天之国宪法的结论。
37Verse 26 says, “And everyone who hears these words of Mine and does not do them shall be likened to a foolish man, who built his house on the sand.” Sand here refers to human concepts and natural ways. If we live and work according to our human concepts and natural ways, our living and work will be founded on sinking sand. This is to enter the wide gate and walk on the broad way that leads to destruction. Verse 27 says, “And the rain descended, and the rivers came, and the winds blew and beat against that house; and it fell, and the fall of it was great.” The house built on the sand which falls is like the building work of wood, hay, and stubble, which will be burned by the testing fire. However, the builder himself will be saved (1 Cor. 3:12-15). To build our house upon our opinion and concept is to build the house upon sin kings and. When the rain, the rivers, and the winds test the house built upon the sand, the house, not having a solid foundation, will fall. This is the Lord’s conclusion of the constitution of the kingdom of the heavens.
38诸天之国宪法的基本观念是，国度子民该对自己公义严格，对别人怜悯恩慈，并且对神隐密清心。
38The basic concept of the constitution of the kingdom of the heavens is that the kingdom people should be righteously strict with themselves, mercifully kind toward others, and secretly pure toward God
39我无法告诉你，历年来这宪法怎样控制了我。我能见证，我的生活、行动和工作，乃是在这宪法之下。我盼望我们都会被引进这狭路，并且照著我们天父的旨意，把房子盖在稳固的磐石上。
39I cannot tell you how much this constitution has controlled me throughout the years. I can testify that my living, my walk, and my work are under this constitution. I hope that all of us will be ushered into this constricted way to build a house upon the solid rock according to the will of our heavenly Father
玖 、话中的权柄
IX. AUTHORITY IN SPEAKING
40二十八、二十九节说，『耶稣讲完了这些话，群众都惊讶祂的教训；因为祂教训他们，像有权柄的人，不像他们的经学家。』基督这诸天之国的新王，颁布国度的新律法时，话语带著权柄。
40Verses 28 and 29 say, “ And it came to pass, when Jesus finished these words, the crowds were astounded at His teaching, for He was teaching them as One having authority, and not as their scribes.” Christ, as the new King of the kingdom of the heavens, spoke with authority in decreeing the new law of the kingdom