Books
马太福音生命读经 · 第33篇

对王弃绝的建立（二）

The Establishment Of The King’s Rejection(2)
1我们已经看见，马大福音是一卷论到国度道理的书。马太在他的福音书里没有给我们历史的记载；他乃是撷取历史的事实，把牠们摆在一起，启示出国度的道理。到目前为止，我们已经看见基督出生、受膏、受试验、开始尽职事、吸引群众、颁布属天的宪法、并继续祂的职事。祂的职事产生一种环境，使祂能在许多方面启示祂自己。此外，祂的职事使那邪恶的世代完全弃绝祂。我们也已经看见，主呼召劳苦担重担的人到祂那里得安息。祂给他们看见，得安息的路就是弃绝宗教的规条，顾到头和身体上的肢体。藉著这一切，诸天的国得以建立在地上人间。我们都需要对这样清楚的观点有深刻的印象。
1We have seen that Matthew is a book concerned with the doctrine of the kingdom. In his Gospel Matthew does not give us a record of history; he takes the facts of history and puts them together to reveal the doctrine of the kingdom. Thus far, we have seen that Christ was born, was anointed, was tested, began His ministry, drew a crowd, decreed the heavenly constitution, and continued His ministry. His ministry produced the environment that enabled Him to reveal Himself in many aspects. Furthermore, His ministry caused Him to be fully rejected by that evil generation. We have also seen that the Lord called the laboring and burdened ones to come to Him for rest. He showed them that the way to rest is to break the regulations of religion and to care for the Head and for the members of the Body. It is through all this that the kingdom of the heavens is established on earth among men. We all need to be impressed with such a clear view
2现在我们必须看见，诸天的国要得著建立，就需要有属灵的争战。在十二章二十二至三十七节含示了这争战。在国度建立时，一场争战在激烈的进行。虽然我们已经题过许多事，但我们还没有看见，国度的建立需要属灵的争战。基督这属天的君王，在地上人间建立属天的国时，祂是在争战。然而，人没有看见这场争战。他们只看见祂外面所作的，但他们不晓得里面所发生的。因此，马太选择了另一个历史的事实，指出王建立属天的国时所进行的争战。
2Now we must see that in order for the kingdom of the heavens to be established, there is the need of a spiritual battle, of spiritual fighting. This fighting is implied in 12:22-37. In the establishment of the kingdom a fight is raging on. Although we have covered many things, we have not yet seen that the establishment of the kingdom requires spiritual fighting. As Christ, the heavenly King, was establishing the heavenly kingdom among men on earth, He was fighting. People, however, did not see this warfare. They saw what He did outwardly, but they did not realize what was taking place inwardly. Thus, Matthew selected another historical fact to point out the fighting that was going on as the King was establishing the heavenly kingdom
III. CLIMAX OF REJECTION
3在十二章二十二至三十七节的时候，主的职事不再是公开的。祂没有公开的尽祂的职事，反而相当谨慎、冷静的尽职事。然而，主在二十二节医治一个鬼附的人，却是一个不能隐藏的历史事实。
3At the time of 12:22-37 the Lord’s ministry was no longer so public. Instead of carrying out His ministry publicly, He did so in a rather cautious, calm way. Nevertheless, what the Lord did in verse 22 in healing a man possessed by a demon was a fact of history and could not be concealed
一 、一个鬼附的人被带到属天的王那里，王就治好了他
A. A Person Possessed by a Demon Brought to the Heavenly King and the King Healing Him
4二十二节说，『当下，有一个鬼咐、又瞎又哑的人，被带到耶稣那里；耶稣就治好了他，以致那哑吧又说话，又看见。』又瞎又哑的人，表征没有视力，看不见神和属灵的事物，以致无法赞美神，也无法为神说话的人。这是所有堕落的人真实的光景。这样一个人被带到王那里，正把鬼赶出去，那人就能看见，也能说话。他将所看见的说出来。这无疑是个神迹和表号。在旧约里，没有记载瞎子神奇的得著视力。瞎子得著视力乃是很大的神迹。
4Verse 22 says, “Then there was brought to Him one possessed by a demon, blind and dumb; and He healed him, so that the dumb man spoke and saw.” A blind and dumb man signifies one who has no sight to see God and spiritual things; thus he is unable to praise God and speak for God. This is the real condition of all fallen people. Such a man was brought to the King, the King cast out the demon, and the man was able to see and to speak. He uttered what he saw. This undoubtedly was a miracle and a sign. In the Old Testament there is no record of a blind man miraculously receiving his sight. For a blind man to receive his sight is a great sign
二 、所有的群众都惊奇，
B. All the Crowds Being Amazed
5料想王是大卫的子孙
5and Wondering That the King Is the Son of David
6二十三节说，『所有的群众都惊奇，说，莫非这是大卫的子孙么？』医冶又瞎又哑的人所行的神迹震惊了群众，他们说，『莫非这是大卫的子孙么？』这乃是承认基督是他们的弥赛亚，是他们的王。
6Verse 23 says, “ And all the crowds were amazed and said, Is this not the Son of David?” The miracle performed in healing the blind and dumb person amazed the crowds, and they said, “Is this not the Son of David?” This was the recognizing of Christ as their Messiah, their King
7三、法利赛人说王是靠著鬼王别西卜赶鬼
7C. The Pharisees Saying That the King Casts Out the Demons by Beelzebub, the Ruler of the Demons
8虽然群众很惊奇，但法利赛人被激怒了，不能容忍主耶稣藉著不寻常的神迹得著所有的群众。所以，这些法利赛人必须说些话来处理这局面。照著二十四节，他们说，『这个人赶鬼，无非是靠著鬼王别西卜。』这是反对的法利赛人对属天之王最大的亵渎。别西卜的意思是苍蝇之王。犹太人由于蔑视，将这名改为巴力西卜，意粪堆之主，用以指鬼王。（可三22，路十一15，18～19。）粪堆是最污秽的地方，满了苍蝇，粪堆之王就是撒但。因此，在古代犹太人眼中，别西卜是指撒但，他是鬼王，是粪堆上污秽的苍蝇之王。说基督靠著别西卜赶鬼，意思是祂靠著撒但赶鬼。这样指控属天的王是何等的亵渎！
8Although the crowds were amazed, the Pharisees were offended, unable to tolerate the fact that through an extraordinary miracle the Lord Jesus had gained all the crowds. Hence, these Pharisees had to say something to deal with the situation. According to verse 24, they said, “This man does not cast out the demons except by Beelzebub, ruler of the demons.” This was the greatest blasphemy heaped upon the heavenly King by the opposing Pharisees. Beelzebub means the lord of the flies. It was changed in contempt by the Jews to Baalzebel, which means the lord of the dunghill, and was used for the ruler of the demons (Mark 3:22; Luke 11:15,18-19). The king of the dunghill, the most dirty place, full of flies, was Satan. Therefore, in the eyes of the ancient Jews, Beelzebub referred to Satan as the king of the demons and as the king of the dirty flies on the dunghill. To say that Christ cast out demons by Beelzebub meant that He cast them out by Satan. What blasphemy to accuse the heavenly King of this
四 、属天之王的回答
D. The Heavenly King’s Answer
9法利赛人的指控给基督机会启示进一步的事。祂的职事再度产生一种局面，使祂能启示一些事，不然我们就无法看见这些事。表面看来，主把鬼赶出去了；实际上，那不只是赶鬼，那也是争战。
9The Pharisees’ accusation afforded Christ an opportunity to reveal something further. Once again His ministry produced a situation that enabled Him to reveal something that we would otherwise be unable to see. Apparently the Lord had cast out a demon. Actually, that was not only the casting out of a demon; it was a fighting.
若撒但赶逐撒但，他的国就不能站住
1. Satan’sKin gdom Unable to Stand 1. If Satan Casts Out Satan
10二十五、二十六节说，『耶稣知道他们的心意，就对他们说，凡国自相分争，必至荒凉；凡城或家自相分争，也难站住。若撒但赶逐撒但，他就自相分争，他的国怎能站住？』主似乎对法利赛人说，『我怎能靠著撒但赶鬼？我若这样作，那么撒但就攻打撒但，他的国就不能站住。』二十六节在全本圣经中是独特的，圣经没有别的经文揭开撒但有他的国这个秘密。撒但是这世界的王，（约十二31，）也是空中掌权者的首领。（弗二2。）他有他的权势（徒二六18）和他的使者，（太二五41，）就是他的从属，是这黑暗世界的执政者、掌权者和管辖者。(弗六12。)因此，他有他的国，就是黑暗的权势。（西一13。）撒但的国是建立在地上人间。但属天的君王已经来了，也要在地上人间建立属天的国。所以，这两国有了冲突。撒但的国是旧的国，但属天的君王即将建立新的国，即诸天的国。藉此我们看见，一场争战在激烈的进行。
10Verses 25 and 26 say, “But knowing their thoughts, He said to them, Every kingdom divided against itself is brought to desolation, and every city or house divided against itself shall not stand. And if Satan casts out Satan, he is divided against himself. How then will his kingdom stand?” The Lord seemed to be saying to the Pharisees, “How could I cast out a demon by Satan? If I did this, then Satan would be fighting against Satan, and his kingdom could not stand.” Verse 26 is unique in the whole Bible in that no other verse opens the secret that Satan has his kingdom. Satan is the ruler of this world (John 12:31) and the ruler of the power of the air (Eph. 2:2). He has his authority (Acts 26:18) and his angels (Matt. 25:41), who are his subordinates as principalities, powers, and rulers of the darkness of this world (Eph. 6:12). Hence, he has his kingdom, the authority of darkness (Col. 1:13, Gk.). Satan’skin gdom is built on earth and among men. But the heavenly King has come to establish a heavenly kingdom also among men on earth. Therefore, these two kingdoms are in conflict. Satan’skin gdom is the old kingdom, but the heavenly King is about to establish a new kingdom, the kingdom of the heavens. By this we see that a battle is raging
法利赛人的子弟靠著别西卜赶鬼
2. The Sons of the Pharisees 2. Casting Out Demons by Beelzebub
11在二十七节，主告诉法利赛人：『我若是靠著别西卜赶鬼，你们的子弟又是靠著谁赶呢？这样，他们就要审判你们了。』实际上，靠著别西卜赶鬼的是法利赛人的子弟，不是主耶稣。主这话指明法利赛人与鬼王撒但是一。王靠著神的灵赶鬼，
11In verse 27 the Lord told the Pharisees, “And if I by Beelzebub cast out the demons, by whom do your sons cast them out? Therefore they shall be your judges.” Actually, it was not the Lord Jesus but the sons of the Pharisees who cast out demons by Beelzebub. This word of the Lord indicates that the Pharisees were one with Satan, the ruler of the demons. 3. The King Casting Out Demons by the Spirit 3.
使神的国临到
of God that the Kingdom of God May Come
12二十八节说，『我若靠著神的灵赶鬼，这就是神的国临到你们了。』神的灵乃是神国的能力。神的灵在那里掌权，那里就有神的国，并且那里鬼就没有地位。藉著主这里的话，我们看见为著国度的争战，不是仅仅靠著人自已争战，乃是靠著人同著神的灵争战。在二十八节主说，祂靠著神的灵赶鬼，这就是神的国临到了。无论在那里，神的灵施行权柄管理反对的局面，那就是神的国。
12Verse 28 says, “But if I by the Spirit of God cast out demons, then the kingdom of God is come upon you.” The Spirit of God is the power of the kingdom of God. Where the Spirit of God is in power, there the kingdom of God is, and there the demons have no ground. By the Lord’s word here we see that the battle fought for the kingdom is not fought by just a man himself, but by a man with the Spirit of God. In verse 28 the Lord said that He cast out demons by the Spirit of God and that this is the coming of the kingdom of God. Wherever the Spirit of God exercises His authority over the opposing situation, that is the kingdom of God.
13主说话总是很谨慎。在二十八节祂题到的是神的国，不是诸天的国。甚至到这时，诸天的国还没有来到。然而，神的国已经在那里了。
13The Lord is always careful with His words. In verse 28 He speaks of the kingdom of God, not of the kingdom of the heavens. Even at that time, the kingdom of the heavens had still not come. The kingdom of God, however, was there already
捆绑那壮者，进他的家，抢夺他的家具
4. Binding the Strong Man, 4. Entering into His House, and Plundering His Vessels
14二十九节启示，在主赶鬼之前，祂先和撒但争战。这一节说，『人怎能进壮者家里，抢夺他的家具？除非先捆绑那壮者，才能洗劫他的家。』这里的家表征撒但的国，壮者就是那恶者撒但。家具，或，工具，器具。因此是货品、物品。堕落的人在撒但的辖制之下，乃是供他使用的器皿、工具。他们是他的货物，存在他的家、他的国里。捆绑那壮者，这话指明主赶鬼时，先捆绑撒但。人只看见赶鬼，没有看见捆绑撒但那壮者。因此，主利用法利赛人非难所提供的机会，启示出属灵争战的秘密。表面看来，主只是在赶鬼；实际上，祂是在争战，捆绑那壮者。这给我们看见，今天我们若要建立国度，就必须先捆绑那壮者。
14Verse 29 reveals that before the Lord cast out the demon, He firstly fought against Satan. This verse says, “Or how can anyone enter into the house of the strong man and plunder his vessels unless he first bind the strong man? And then he will plunder his house.” The “house” here signifies the kingdom of Satan, and “the strong man” is Satan, the evil one. The Greek word translated “vessels” also means instruments, apparatus; hence, goods, stuff. The fallen people under Satan are his vessels, his instruments for his use. They are his goods kept in his house, his kingdom. The word about binding the strong man indicates that when the Lord cast out demons, He first bound Satan. The people saw only the casting out of the demon. They did not see the binding of Satan, the strong man. Thus, the Lord used the opportunity afforded Him by the accusation of the Pharisees to reveal the secret of spiritual fighting. Apparently, the Lord was only casting out the demon; actually, He was fighting, binding the strong man. This shows us that if we would build the kingdom today, we must first bind the strong man
15捆绑那壮者的路就是祷告。当我们来到十七章，就会看见门徒来到主那里问祂说，为甚么祂能把鬼赶出去，而他们不能。在十七章二十一节，主告诉祂的门徒：『至于这一类的鬼，若不祷告禁食，牠就不出来。』你若不祷告、禁食，你就不能赶出这一类的鬼。主对门徒所说的话，指明祂在赶鬼之前，必然先禁食祷告。我们要捆绑那壮者，就必须禁食祷告。主隐密的禁食祷告；门徒没有看见这事。我们必须向主学习，在隐密中禁食，在隐密中祷告。我相信主耶稣在地上时，常常禁食祷告，为要争战并捆绑那壮者。今天我们都必须在同样的灵里。我们的灵每天都必须是禁食的灵，祷告的灵，好叫我们天天都能捆绑那壮者，就是撒但，黑暗之国的王。
15The way to bind the strong man is to pray. When we come to chapter seventeen, we shall see that the disciples came to the Lord and asked Him why He could cast out the demon and they could not. In 17:21 the Lord told His disciples, “This kind does not go out except by prayer and fasting.” If you do not pray and fast, you simply cannot cast out this kind of demon. The Lord’s word to His disciples indicates that before He cast out a demon, He surely fasted and prayed. In order to bind the strong man, we must fast and pray. The Lord fasted and prayed secretly. The disciples did not see this. We must learn of the Lord to fast in secret and to pray in secret. I believe that when the Lord Jesus was on earth, He often fasted and prayed to fight the battle and to bind the strong man. We all must be in the same spirit today. Every day our spirit must be a fasting spirit and a praying spirit so that we may daily bind the strong man, who is Satan, the king of the kingdom of darkness.
16撒但在地上有黑暗的国，并且全地都在他的霸占之下。要从撒但手中得著一个人很困难。每个堕落的人都是撒但家里的家具。撒但的家就是他的国，在他的家里有许多家具，就是许多堕落的人。我们要从撒但家里得著一个堕落的人，必须藉著禁食祷告捆绑那壮者。这就是为著建立诸天之国的属灵争战。
16Satan has a kingdom of darkness on earth, and the whole earth is under his usurpation. It is difficult to take one out of Satan’s hand. Every fallen person is a vessel in Satan’sho use. Satan’sho use is his kingdom, and in his house are many vessels, the many fallen persons. In order to take a fallen person out of Satan’sho use, we must bind the strong man by prayer and fasting. This is the fighting of the spiritual battle for the establishment of the kingdom of the heavens
17马太十二章在新约里占有特殊的地位，因为这一章启示出撒但有一个国，撒但就是那壮者，霸占一切神所创造的人；若要从他霸占的手中得著人，就需要捆绑他。捆绑那壮者的路就是藉著禁食祷告。十二章所揭示的争战，我们在前十一章里没有看见。在那些章节里，我们看见安息，以及为著头和身体上的肢体干犯规条。但我们没有看见黑暗的国。在地上有两个国：一个是黑暗的国，另一个是在光中诸天的国。如今这两国在地上互相对立，所以需要争战。我们都必须禁食祷告，捆绑那壮者，这样我们才能洗劫他的家。
17Chapter twelve of Matthew occupies a special place in the New Testament because it reveals that Satan has a kingdom, that Satan is the strong man usurping all the God-created people, and that in order to take people out of his usurping hand, there is the need to bind him. The way to bind the strong man is by fasting and praying. The battle unveiled in chapter twelve is not seen in the foregoing eleven chapters. In those chapters we see the rest and the breaking of the regulations for the Head and for the members of the Body. But we do not see the kingdom of darkness. There are two kingdoms on earth: one is the kingdom of darkness, and the other is the kingdom of the heavens in the light. These two kingdoms are now confronting each other on earth. Therefore, there is the need to fight the battle. We all must fast and pray to bind the strong man. Then we shall be able to plunder his house
18这是真正的启示。很少基督徒这样读马太十二章，因为他们没有看见国度。对他们而言，国度不过是道理的说法，或是虚悬到将来的东西。但我们领悟，今天主对我们所作的一切，都是为著建立属天的国。我们是国度的子民。今天在这两国之间，争战激烈的进行。主职事的继续产生了进一步启示的机会。
18This is a real revelation. Not many Christians have read Matthew twelve in this way because they do not see the kingdom. To them, the kingdom is either simply a doctrinal term or something suspended for a future time. But we realize that all that the Lord is doing with us today is for the establishment of the heavenly kingdom. We are the kingdom people. Today a battle is raging between two kingdoms. The continuation of the Lord’s ministry produced the opportunity for this further revelation
19不与王相合的，就是敌王的；不同王收聚的，就是分散的
195. The One Not with the King Being against the King 5. and the One Not Gathering with the King Scattering
20在三十节主说，『不与我相合的，就是敌我的；不同我收聚的，就是分散的。』当时法利赛人不与属天的君王是一，所以他们是敌王的；他们不同祂收聚，乃是和祂分散的。因此，他们完全与王分离，而与祂的仇敌－撒但－联合。
20In verse 30 the Lord says, “He who is not with Me is against Me, and he who is not gathering with Me is scattering.” At that time the Pharisees were not one with the heavenly King, so they were against Him. They were not gathering with Him, but were scattering away from Him. Hence, they were absolutely separated from Him and joined to His enemy, Satan
21亵渎那灵不得赦免
216. The Blasphemy of the Spirit Not Being Forgiven 6.
22在三十一节主对法利赛人说，『人一切的罪和亵渎，都能得赦免；惟独亵渎那灵，不能得赦兔。』亵渎那灵和亵慢那灵（林十29）不同。亵慢那灵是故意不顺从祂，许多信徒都是这样。他们若认这罪，就必得著赦免，并蒙主的血洗净。（约壹一7，。）但亵渎那灵乃是毁谤祂，如法利赛人在二十四节所作的。主靠著那灵赶鬼，法利赛人看见，却说主是靠著鬼王别西卜赶鬼，这就是亵渎那灵。因著这样的亵渎，法利赛人弃绝属天的王达到极峰。
22In verse 31 the Lord said to the Pharisees, “Every sin and blasphemy shall be forgiven men, but the blasphemy of the Spirit shall not be forgiven.” The blasphemy of the Spirit differs from insulting the Spirit (Heb. 10:29). To insult the Spirit is to disobey Him willfully. Many believers do this. If they confess this sin, they will be forgiven and cleansed by the Lord’s blood (1 John 1:7, 9). But to blaspheme the Spirit is to slander Him, as the Pharisees did 9 in verse 24. It was by the Spirit that the Lord cast out a demon. But the Pharisees, seeing it, said that the Lord cast out demons by Beelzebub, ruler of the demons. This was blasphemy against the Spirit. By such blasphemy, the Pharisees’ rejection of the heavenly King reached its climax.
23主似乎对法利赛人说，『你们的亵渎不可赦免，我靠著神的灵赶鬼，你们却说我靠著鬼王撒但赶鬼。你们这样说太离谱了。你们已经说了那不可赦免的亵渎话。你们不仅仅亵慢那灵或不顺从那灵，你们更亵渎了那灵。祂是神的灵，甚至是神自己。我靠著神自己，就是靠著那灵赶鬼；你们却说这位神是撒但，是鬼王，是粪堆污秽的苍蝇之王。你们这样说，就犯了不可赦免的罪。』
23The Lord seemed to be saying to the Pharisees, “Your blasphemy is not forgivable. I cast out the demon by the Spirit of God, but you say that I cast it out by Satan, the king of the demons. You go too far in saying this. You have uttered a blasphemy that is unforgivable. You have not merely insulted the Spirit or disobeyed the Spirit, but you have blasphemed the Spirit. He is the Spirit of God, even God Himself. I cast out the demon by God Himself as the Spirit; yet you say that this God is Satan, the king of the demons and the king of the dirty flies of the dunghill. In saying this you have committed an unforgivable sin
说话抵挡圣灵，
7. Speaking against the Holy Spirit 7.
24今世或来世都不得赦免
24Not Forgiven in This Age or in the Coming Age
25在三十二节主继续说，『并且无论谁说话抵挡人子，他都能得赦免；但无论谁说话抵挡圣灵，无论在今世，或是在来世，他都不能得赦免。』在三一神的经纶里，父构想祂救赎的计画，（弗一5，9，）子按照父的计画完成救赎，（彼前二24，加一4，）那灵临到罪人，实施子所完成的救赎。（林前六11，彼前一2。）倘若罪人亵渎子，像大数的扫罗一样，那灵还有地位在他身上作工，使他悔改、相信子，好得著赦免。（见提前一13～16。）但罪人若亵渎那灵，那灵就没有地位在他身上作工，也就没有甚么能使他悔改相信了。因此，这样的人不可能得著赦免。这不仅按理由说是合乎逻辑的，就是按神行政的原则说，也是合乎管治的，正如主的话在这里所启示的。
25In verse 32 the Lord continued, “And whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, neither in this age nor in the coming one.” In the economy of the Triune God, the Father conceived the plan of redemption (Eph. 1:5, 9), the Son accomplished redemption according to the Father’s plan (1 Pet. 2:24; Gal. 1:4), and the Spirit reaches sinners to apply the redemption accomplished by the Son (1 Cor. 6:11; 1 Pet. 1:2). If the sinner blasphemes the Son as Saul of Tarsus did, the Spirit still has the ground to work upon him and cause him to repent and believe in the Son that he may be forgiven (see 1 Tim. 1:13-16). But if the sinner blasphemes the Spirit, the Spirit will have no ground to work upon him, and there will be none left to cause him tore pent and believe. Hence, it is impossible for such a person to be forgiven. This is not only logical, according to reason, but governmental according to God’s administrative principle, as revealed here by the Lord’sword.
26在神管治的行政里，祂的赦免是有时代讲究的。为著牠的行政，祂计画了不同的世代。从基督第一次来一直到永世的这段时期，在时代上分为三个世代：今世，现今的世代，从基督第一次来，到祂再来；来世，千年国，就是复兴和属天管治的一千年，从基督再来，到旧天旧地结束；永世，新天新地的永远世代。神在今世的赦免，是为了罪人永远的得救。这赦免是给罪人，也是给信徒的。神在来世的赦免，与信徒时代的赏赐有关。倘若信徒得救后犯了罪，不肯在他死前或主回来前，藉著认罪和主血的洗净（约壹一7，9）清楚对付，这罪在今世就不得赦免，乃要留到基督的审判台前受审判。（林后五10。）他不能得著国度为赏赐，不能在诸天的国实现时，与基督一同有分于荣耀和喜乐，却要受管教，以清除这罪，而在来世得著赦免。太十八23～35。)这种赦免要保持他永远的救恩，但不会使他彀资格有分于要来国度的荣耀和喜乐。
26In God’s governmental administration, His forgiveness is dispensational. For His administration, He has planned different ages. The period from the first coming of Christ to eternity is divided dispensationally into three ages: this age, the present one, from Christ’s first coming to His second coming; the coming age, the millennium, the one thousand years for restoration and heavenly reigning, from Christ’s second coming to the end of the old heaven and old earth; and eternity, the eternal age of the new heaven and new earth. God’s forgiveness in this age is for sinners’ eternal salvation. This forgiveness is given both to sinners and believers. God’s forgiveness in the coming age is related to the believers’ dispensational reward. If a believer, after being saved, commits any sin, but will not make a clearance through confession and the cleansing of the Lord’s blood (1 John 1:7, 9) before he dies or the Lord comes back, this sin will not be forgiven in this age, but will remain to be judged at the judgment seat of Christ (2 Cor. 5:10). He will not be rewarded with the kingdom to participate in the glory and joy with Christ in the manifestation of the kingdom of the heavens, but will be disciplined to make a clearance of this sin and will be forgiven in the coming age (Matt. 18:23- 35). This kind of forgiveness will maintain his eternal salvation, but it will not qualify him to participate in the glory and joy of the coming kingdom
树凭果子认出来
8. The Tree Known by the Fruit 8.
27在三十三节主说，『或说树好，果子就好；或说树坏，果子也坏；树总是凭果子认出来的。』树是凭果子认出来的。法利赛人的恶行就暴露他们是恶的。
27In verse 33 the Lord said, “Either make the tree good and its fruit good, or make the tree corrupt and its fruit corrupt; for by the fruit the tree is known.” A tree is known by its fruit. That the Pharisees were evil was exposed by their evil deeds.
心里充满了恶，口里就说出恶来
9. The Mouth Speaking Evil 9. out of the Abundance of the Heart
28三十四、三十五节说，『毒蛇之种，你们既是恶的，怎能说出善来？因为心里所充满的，口里就说出来。善人从他所存的善，发出善来；恶人从他所存的恶，发出恶来。』法利赛人心里充满了恶，所以他们的口就说出他们心里所存的恶。
28Verses 34 and 35 say, “Brood of vipers, how can you, being evil, speak good things? For out of the abundance of the heart the mouth speaks. The good man out of the good treasure brings forth good things, and the evil man out of the evil treasure brings forth evil things.” The Pharisees were filled in their hearts with the abundance of evil. Hence, their mouth uttered the evil out of their heart
在审判的日子，每句闲话都要供出来
10. Every Idle Word to Be Accounted For 10. in the Day of Judgment
29三十六节说，『我还告诉你们，人所说的每句闲话，在审判的日子，都必须供出来。』闲字原文意不工作。闲话就是没有作用、无效的话，是没有积极功用的、无用的、无益的、不结果的、不生育的。说这种话的人，在审判的日子，必须把所说的都供出来。既是这样，我们恶毒的话岂不更要句句供出来！
29Verse 36 says, “ And I say to you that every idle word which men shall speak, they shall render account concerning it in the day of judgment.” The Greek word rendered “idle” is argos, composed of two words: a meaning not, and ergon meaning work. An idle word is a non-working word, an inoperative word, having no positive function, useless, unprofitable, unfruitful, and barren. In the day of judgment, those who speak such words will render account concerning every one of them. Since this is the case, how much more must man account for every wicked word
30主似乎告诉反对者：『你们说话要谨慎。每句闲话，每句不重要的话，都要受将来必有审判的日子，那时凡你们所说的，都要受审判。』这是非常严肃的事。
30The Lord seemed to be telling the opposers, “Be careful with your speaking. Every idle word, every unimportant word, will be judged. There will be a day of judgment, and whatever you say will be judged at that time.” This is a very serious matter
人凭著话语被称义或定罪
11. By Words People Being 11. Either Justified or Convicted
31在三十七节主下结论说，『因为要凭你的话，称你为义；也要凭你的话，定你有罪。』这真是一个警告！我们必须学习管制并约束自己的说话。
31In verse 37 the Lord concludes, “For by your words you shall be justified, and by your words you shall be convicted.” What a warning this is! We must learn to control and restrict our speaking
32反对的法利赛人不仅被击败，也被征服了，他们输定了。每当主耶稣回答时就不再有争辩了。
32The opposing Pharisees were not only defeated, but also subdued. They did not have a case. Whenever the Lord Jesus gives an answer, there is no more argument.