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马太福音生命读经 · 第35篇

国度奥秘的揭示(一)

The Unveiling Of The Kingdom’s Mysteries (1)
1在本篇信息中,我们来到马太十三章。要领会这一章,我们必须记住马太福音论到国度的道理。凡马太福音中所记载的,都是照著国度,并照著国度的历史。在这卷书中,道理的次序乃是照著国度的历史。
1In this message we come to chapter thirteen of Matthew. In order to understand this chapter, we must keep in mind that Matthew is concerned with the doctrine of the kingdom. Whatever is recorded in the Gospel of Matthew is according to the kingdom and according to the history of the kingdom. The sequence of doctrine in this book is according to the history of the kingdom
2我们需要记住马太福音前十二章的要点。一章论到基督的家谱和出生。二章论到外邦星象家寻找并敬拜基督,基督逃往埃及,以及祂回到以色列,在拿撒勒长大。在三章我们看见引荐和受膏;在四章有试验,以及王开始尽职事,得著群众;在五、六、七章有诸天之国宪法的颁布。八章包括王职事的继续,医治患痲疯的人、百夫长的仆人、和彼得的岳母,以及主管理风、海和鬼的权柄。九章论到王赦罪的权柄;马太的蒙召;启示主是医生、新郎、新布、新酒和新皮袋的筵席;具有时代意义的神迹;以及求主打发工人收割庄稼的祷告。十章有选差十二使徒,十一章说到约翰想要激动王,王的回答和祂对约翰的称赞,祂责备顽梗的世代,并呼召人来得安息。最后,十二章论到干犯安息日的规条,表明主是头,并且祂顾念祂身体上的肢体,为著国度的争战,对王弃绝的极峰,豫言世代每下愈况,放弃犹太世代并转向信徒。
2We need to remember the main points covered in the first twelve chapters of Matthew. Chapter one covers Christ’s genealogy and birth, and chapter two, the Gentile wise men seeking Christ and worshipping Him, the flight of Christ to Egypt and His return to Israel to be raised in Nazareth. In chapter three we see the recommendation and the anointing; in chapter four, the temptation and the beginning of the King’s ministry to gain the crowds; and in chapters five, six, and seven, the decree of the constitution of the kingdom of the heavens. Chapter eight includes the continuation of the King’s ministry in healing the leper, the centurion’s servant boy, and Peter’s mother-in-law, and the Lord’s authority exercised over the wind, the sea, and the demons. Chapter nine covers the King’s authority exercised in the forgiveness of sin; the calling of Matthew; the feast where the Lord is revealed as the Physician, the Bridegroom, the new cloth, the new wine, and the new wineskin; signs with dispensational significance; and the prayer to send reapers into the harvest. In chapter ten we have the appointment and sending out of the twelve apostles, and in chapter eleven, John’sat tempt to stir up the King, the King’s answer and His appraisal of John, His rebuke of the stubborn generation, and the calling of people to come to His rest. Finally, chapter twelve covers the breaking of the Sabbath regulations to show that the Lord is the Head and that He cares for the members of His body, the battle for the kingdom, the climax of the King’s rejection, the prophecy of the generation becoming worse, and the forsaking of the Jewish generation and the turning to the believers
3当主继续祂的职事时,国度的建立已达到相当的程度。然而,因著犹太世代完全弃绝祂,祂就被迫从他们转向信徒。从以色列人转向外邦人,从照著天然出生的关系转向灵里的关系,这是严肃的行动。所以,十二章末了是马太福音的分界线。
3As the Lord continued His ministry, the establishing of the kingdom was accomplished to a certain degree. However, because the Jewish generation utterly rejected the Lord, He was forced to turn from them to His believers. This was a serious move, the turn from Israel to the Gentiles, the turn from the relationship according to natural birth to the relationship in the Spirit. Therefore, the end of chapter twelve marks a division in the Gospel of Matthew
4我们已经看见,五、六、七章启示国度内在的实际。我们已经指出,这宪法分为七段:国度子民的性质;(太五1~12;)国度子民对世界的影响;(太五13~16;)国度子民的律法;(太五17~48;)国度子民的义行;(太六1~;)国度子民的理财;(太六19~34;)国度子民待人的原则;(太七1~12;)以及国度子民生活工作的根基。(太七13~29。)在这七段里,我们看见国度属天和属灵的实际。这不是行为,或仅仅外面的生活;这乃是在实际里诸天的国。十三章主要的是启示诸天之国的外表。内在的实际是一件事,外表是另一件事。
4As we have seen, chapters five, six, and seven reveal the inward reality of the kingdom. We have pointed out that this constitution is divided into seven sections: the nature of the kingdom people (5:1-12); the influence of the kingdom people upon the world (5:1 3-1 6); the law of the kingdom people (5:17-48); the righteous deeds of the kingdom people (6:1-18); the dealing of the kingdom people with 18 riches (6:19-34); the principle of the kingdom people in dealing with others (7:1-12); and the ground of the kingdom people’s living and work (7:13-29). In these seven sections we see the heavenly and spiritual reality of the kingdom. This is not behavior or mere outward living; it is the kingdom of the heavens in reality. What is mainly revealed in chapter thirteen is the outward appearance of the kingdom of the heavens. The inward reality is one thing, and the outward appearance is another.
5历代以来,只有少数基督徒看见国度内在的实际和外表的不同。郭维德(Robert、Govett)和他的学生潘汤(D.M.Panton)看见了这事。弟兄会中间的教师兰格(G.H.Lang),也多多少少看见了这事,但他没有郭维德和潘汤看得那么正确、清楚。我们从郭维德和潘汤的著作得著了相当多的帮助。但感谢主,在这件事上,祂已经引导我们向前。我们更详细、更深入的看见了诸天的国。我能见证,特别在已过的十五年里,这件事对我而言是十分清楚的。一九三六年,我出版了第一本关于这题目的书。从那本小书出版之后,这四十多年来,我对诸天的国越来越清楚。
5Throughout history, only a handful of Christians has seen this matter of the difference between the inward reality and the outward appearance of the kingdom. It was seen by Robert Govett and his student, D. M. Panton. G. H. Lang, a teacher among the Brethren, also saw this matter to some degree, but he did not see it as accurately and clearly as Govett and Panton. We have received considerable help from the writings of Govett and Panton. But we thank the Lord that He has led us on in this matter. We have seen the kingdom of the heavens in more detail and in greater depth. I can testify that especially during the past fifteen years this matter has become very clear to me. In 1936 I put out my first writing on this subject. During the more than forty years since the publication of that little book, I have become more and more clear regarding the kingdom of the heavens
6关于国度基本的点,就是需要区别国度内在的实际和国度的外表。你若不区别这两件事,你就无法领会这卷论到诸天之国的书。
6The basic point concerning the kingdom is the need to differentiate between the inward reality of the kingdom and the outward appearance of the kingdom. If you do not differentiate between these two things, you will not be able to understand this book concerning the kingdom of the heavens
7除了五至七章关于国度实际的一段,以及十三章关于国度外表的一段以外,还有第三段在领会诸天之国的事上是同等的重要,就是二十四章所记载主在橄榄山上的豫言。国度的实际是在山上启示的,国度的外表是在海边启示的,国度的实现也是在山上豫言的。启示出国度实际的山,不是在政府行政中心的区域,乃是在与谋生有关的区域,因为实际与我们的日常生活密切相关。这不是行政或政府的问题。
7In addition to the section on the reality of the kingdom, chapters five through seven, and the section on the outward appearance of the kingdom, chapter thirteen, there is a third section equally crucial in understanding the kingdom of the heavens: the Lord’s prophecy given on the Mount of Olives recorded in chapter twenty- four. The reality of the kingdom was revealed on a mountain, the appearance of the kingdom was revealed by the seashore, and the manifestation of the kingdom was spoken of in prophecy also from a mountain. The mountain on which the reality of the kingdom was revealed was not in the region of the administrative center of the government, but in the region related to earning a living, because the reality is intimately related to our daily life. It is not a matter of administration or government.
8以色列地的地理特征很有意义。行政中心在圣地中间的山区。在山区顶端及其中心是首都耶路撒冷。君王在这地区执掌行政。北方和南方两区是耕地,为著谋生。上次我们去那里,我清楚的看见这事。南方的别是巴,满了小麦和大麦,指明那是富庶的耕地。耶路撒冷北方的土地,相当靠近撒玛利亚,是富庶、青绿的平原。这也是人可以谋生的耕地。在这两区中间是政府行政区。我们已经指出,国度的实际不是在行政区域,乃是在谋生区域启示的。然而,这是在山上启示的。国度的实现是在靠近首都行政区的山上豫言的。这很有意义,因为实现与行政、政府有关。不要认为这件事没有意义。主耶稣特意到这些地方去讲论国度的实际、外表和实现。你若对国度这三方面印象深刻,你就会领会马太福音。
8The geographic features of the land in Israel are significant. The governmental center is in the hill country in the middle of the holy land. At the top of the hill country and in its center is Jerusalem, the capital. In this region the king exercises his administration. To both the north and the south are two regions for farming, for earning a living. The last time we went there I saw this matter clearly. Beersheba, which is in the south, is full of wheat and barley, indicating that is a rich land for farming. The land north of Jerusalem, rather close to Samaria, is a rich, green plain. This also is farming country where people may make a living. In the middle of these two regions is the governmental administration. We have pointed out that the reality of the kingdom was revealed not in the administrative region, but in the region of living. However, it was revealed on a mountain. The manifestation of the kingdom was prophesied on a mountain in the administrative region near the capital. This is meaningful, for the manifestation is related to administration, to government. Do not consider this matter as having no significance. The Lord Jesus deliberately went to these places to speak of the reality, the appearance, and the manifestation of the kingdom. If you are impressed with these three aspects of the kingdom, you will understand the Gospel of Matthew
9感谢主,我们已经看见国度的实际。现在我们必须看见国度的外表。在五、六、七章,没有假冒,一切都是纯洁、真实、属天、属灵的,并且多多少少是神圣的。在这几章,我们看见国度子民的性质,和他们对世界的影响。他们是地上的盐,世上的光。我们也看见国度子民拔高的律法,和国度子民的义行。这些行为是纯洁、真实且实际的,行在隐密中,没有外面的显扬。此外,我们看见国度子民对财物的态度,以及他们没有钱财的思虑。最后,我们看见国度子民待人的原则,和他们生活工作的根基。关于国度实际这一段,一切都是实际、纯洁、属灵且属天的。
9Thank the Lord that we have seen the reality of the kingdom. Now we must see the appearance of the kingdom. In chapters five, six, and seven there is no falsehood; everything is pure, genuine, heavenly, spiritual, and, to a certain extent, divine. In these chapters we see the nature of the kingdom people and the influence they exert upon the world. They are the salt of the earth and the light of the world. We also see the uplifted law of the kingdom people and the righteous deeds of the kingdom people. These deeds are pure, genuine, and real, performed in secret without any outward show. Furthermore, we see the attitude of the kingdom people toward material wealth and the fact that they have no anxiety regarding riches. Finally, we see the principle of the kingdom people in dealing with others and the ground of their living and work. In this section regarding the reality of the kingdom everything is real, pure, spiritual, and heavenly.
10十三章论到国度的外表,这一章的情形完全不同。这一章有稗子,(太十三25~30,)和不再从其类的大树。(太十三31~32。)在创世记一章,神创造每样东西都是各按其性质,尤其是植物。例如,桃树是按桃树的性质,香蕉是按香蕉的性质。但在马太十三章,芥菜种成了大树。这指明牠的性质改变了,不再按自己的性质。所以在这一章,我们看见有外表而没有实际的表面东西。随著稗子和大树,还有面酵。(太十三33。)这一切东西都在国度的外表里,使国度的外表成为搀杂品。
10The situation in chapter thirteen, the chapter concerned with the appearance of the kingdom, is altogether different. In this chapter we have the tares (vv. 25-30) and a great tree which is no longer according to its kind (vv. 31-32). In Genesis 1 God created everything, especially the plants and vegetables, according to its nature. For example, a peach is according to the peach nature, and a banana is according to the banana nature. But in Matthew 13 a mustard seed becomes a great tree. This indicates that it changes its nature, that it is no longer according to its nature. Therefore, in this chapter we see something of a façade, an appearance without reality. Along with the tares and the façade, there is also leaven (v. 33). All these things, found in the appearance of the kingdom, cause the appearance of the kingdom to be a mixture
11在今天的基督教国很容易看见这样的搀杂。今天的基督教国正符合马太十三章诸天之国外表的图画。在基督教国里,有无数的稗子、庞大的外表、和腐败的酵。然而,在五、六、七章看不见这些东西,那里的每样东西都是实际、纯洁、属灵且属天的。但在十三章我们看见何等的搀杂!
11It is easy to see this mixture in today’s Christendom. Today’s Christendom exactly matches the portrait in Matthew 13 of the outward appearance of the kingdom of the heavens. In Christendom there are millions of tares, a great façade, and corrupting leaven. However, none of these things is found in chapters five, six, and seven, where everything is real, pure, spiritual, and heavenly. But what a mixture we see in chapter thirteen
12当我们来到论到国度实现的二十四章,我们会看见实现比实际更严格,正如考试时期比平常的学习时期更严格一样。学生周中在上学的实际里努力读书,但周末他们可能去玩、去跳舞或看电影,那就像国度的外表。学生不该这么高兴快乐,因为他们必须想到要来的考试。此外,他们必须想到毕业,那将是实现的时期。藉著这三件事-实际、外表和实现-我们就能领会马太福音这卷书。
12When we come to chapter twenty-four concerning the manifestation of the kingdom, we shall see that the manifestation is even more strict than the reality, just as the period of examination is a stricter time than that during the regular course of study. The students work diligently during the week in the reality of their schooling, but they may play, go dancing, or attend the movies during the weekend. That is like the appearance of the kingdom. The students should not be so happy and joyful, for they must consider the coming examinations. Furthermore, they must think of graduation, which will be the time of manifestation. By these three things—reality, appearance, and manifestation— we are able to understand the book of Matthew
13在马太十二章末了,以色列人被折下来了,外邦人被接上去了。在这一点上,有些教师,包括司可福博士(Dr.Scofield)在内,犯了很大的错误。他们说在十二章以后,由于以色列人的不信,国度就虚悬起来了。他们没有看见,国度并没有虚悬,乃是转给了另一班人。主没有说,『从现在起,我再没有弟兄、姊妹或母亲了。』祂若这样说,那么国度就虚悬起来了。主所作的乃是从一班人转向另一班人。主似乎说,『凡实行我父旨意的人,就是我父所生,且凭祂生命而活的人,他们就是我的弟兄、姊妹和母亲了。』因此,国度没有虚悬,乃是从一班人转移给另一班人。
13At the end of chapter twelve Israel was cut off and the Gentiles were grafted in. At this point certain teachers, including Dr. Scofield, have made a great mistake. They say that after chapter twelve, due to the unbelief of Israel, the kingdom had been suspended. They do not see that, instead of being suspended, the kingdom was given over to another people. The Lord did not say, “From now on, I have no brothers, sisters, or mother.” If He had said this, then the kingdom would have been suspended. What the Lord did was turn from one people to another. The Lord seemed to be saying, “The ones who do the will of My Father, who are born of My Father and live by His life, they are my brother, and sister, and mother.” Hence, the kingdom has not been suspended. Rather, it has been shifted from one people to another.
14壹、国度初步的工作一、属天的王从屋子里出来,坐在海
14I. THE PRELIMINARY WORK OF THE KINGDOM A. The Heavenly King Going out of the
House to Sit beside the Sea
15马太十三章一节说,『那一天,耶稣从屋子里出来,坐在海边。』对大多数的基督教教师来说,这一节并不重要。我年轻时读这一节,这话对我毫无意义。但现在我领悟这一节非常有意义。在十二章末了,属天的王既被犹太教首领完全弃绝,就和他们决裂了。那一天,祂从屋子里出来,坐在海边,这是很有意义的。屋子象征以色列家,(太十6,)海象征外邦世界。(但七3,,启十七15。)王从屋子里出来,坐在海边,表征祂和犹太人决裂以后,就放弃了以色列家,而转向外邦人。此后,祂在海边讲论关于国度奥秘的比喻。这表征国度的奥秘启示在召会里。因此,本章所有的比喻都是对门徒说的,不是对犹太人说的。
15Matthew 13:1 says, “On that day Jesus, going out of the house, sat beside the sea.” To most Christian teachers, this verse is insignificant. When I read this verse as a young man, it meant nothing to me. But now I realize that this verse is very meaningful. At the end of chapter twelve, the heavenly King, having been fully rejected by the Jewish leaders, made a break with them. On that day He went out of the house to sit beside these a. This is very significant. The house signifies the house of Israel (10:6), and the sea signifies the Gentile world (Dan. 7:3, 17; Rev. 17:15). The King’s going out of the house to sit beside these a signifies that after His 17 break with the Jews, He forsook the house of Israel and turned to the Gentiles. It was after this that, on the seashore, He gave the parables concerning the mysteries of the kingdom. This signifies that the mysteries of the kingdom were revealed in the church. Hence, all the parables in this chapter were spoken to His disciples, not to the Jews.
16十三章前三个字『那一天』将这一章联于十二章,正如『那时』一辞将十二章联于十一章。『那一天』是指主宣告祂放弃了以色列人,折下以色列人,并接上外邦信徒的日子。那一天,祂从屋子里出来(屋子象征以色列家),到海边去(海象征外邦世界)。从屋子到海边这举动符合了祂的宣告。祂已经宣告说,祂和祂天然的亲属不再有任何关系,祂已经转向相信的外邦人。现在正照著祂的宣告行动。所以,我们看见这一节非常有意义。
16The first three words of chapter thirteen, “On that day,” join this chapter to chapter twelve, just as the words, “At that time,” connect chapter twelve to chapter eleven. The words, “On that day,” refer to the day that the Lord declared that He had forsaken Israel, the day He cut off Israel and grafted in the Gentile believers. On that day He went out of the house, signifying the house of Israel, to the sea, signifying the Gentile world. This move from the house to these a corresponded to His declaration. He had declared that He no longer had anything to do with His natural relatives but that He had turned to the believing Gentiles. Now He was walking according to His declaration. There fore, we see that this verse is very meaningful.
17二、有好多群众在海边聚集到王那里
17B. Great Crowds Gather to the King on the Seashore
18二节说,有好多群众聚集到祂那里;但这不是说,这些群众都成了祂的亲属。
18Verse 2 says that great crowds were gathered to Him. But this does not mean that all those in these great crowds became His relatives
19三、王上了船-召会
19C. The King Stepping into a Boat—the Church
20二节也说,『祂只得上船坐下,群众都站在岸上。』船在海里,却不属于海,表征召会在世界里,却不属于世界。海是外邦世界,船是在外邦世界里的召会。属天国度的王放弃犹太人,而转向外邦人后,就在船上,在召会里,用比喻将国度的奥秘启示出来。阿利路亚,我们今天不是屋子,也不是海,我们乃是船!我们是有王同在的船。有一天,王上了我们的船。如今有王在我们的船上,船就是召会。但群众站在岸上。你是站在岸上,还是与王同在船上?我能见证,我不是站在海边,我是在船上。
20Verse 2 also says, “He stepped into a boat to sit and all the crowd stood on the shore.” The boat, which was in the sea but not of the sea, signifies the church, which is in the world but not of the world. The sea is the Gentile world, and the boat is the church in the Gentile world. It was in the boat, in the church, that the King of the heavenly kingdom, after forsaking the Jews and turning to the Gentiles, revealed the mysteries of the kingdom in parables. Hallelujah, today we are neither the house nor the sea—we are the boat! We are the boat with the King. One day the King stepped into our boat. Now we have the King in our boat, the church. But the crowd stood on the shore. Are you standing on the shore, or are you in the boat with the King? I can testify that I am not standing on the seashore—I am in the boat
21四、王用比喻对群众说话
21D. The King Speaking to the Crowds in Parables
22三节说,『祂就用比喻对他们讲许多事。』祂在海里的船上讲这些比喻。你要明白国度的奥秘么?你若要,就必须离开屋子,也不可站在岸上,而须上到船上靠近主。这是惟一能领会国度奥秘的地方。哦,我们是在召会里,在船上!召会既不是以色列家,也不是外邦人的海;召会乃是信徒的船。所有国度的奥秘都在召会里向我们启示出来。
22Verse 3 says, “ And He spoke to them many things in parables.” He spoke these parables in the boat on the sea. Do you want to know the mysteries of the kingdom? If you do, then you must leave the house and not stand on the seashore, but get into the boat close to the Lord. This is the only place where we can understand the mysteries of the kingdom. Oh, we are in the church, in the boat! The church is neither the house of Israel nor the sea of the Gentiles; rather, it is the boat of the believers. In the church all the mysteries of the kingdom are revealed to us
23要明白国度的奥秘,我们必须学习解释比喻的技巧。你若不懂得如何灵然解圣经,你就无法解释比喻。例如,船是一个比喻。你若不懂得如何灵然解,你怎能解释船呢?所有的反对者都需要跟随这作法,这样他们才会明白圣经。然而,因为他们无法灵然解圣经,他们就不明白圣经。因为我们有法子灵然解圣经,我们就明白屋子、海和船的意义。此外,我们也明白所有的比喻。能明白比喻真叫我喜乐!
23In order to know the mysteries of the kingdom, we must learn the skill of interpreting the parables. If you do not know how to allegorize the Bible, you will not be able to interpret the parables. For example, the boat is a parable. How can you interpret the boat if you do not know how to allegorize it? All the opposers need to follow this way. Then they will know the Bible. However, because they do not have the way to allegorize the Bible, they do not know it. Because we have the way to allegorize the Scriptures, we know the significance of the house, the sea, and the boat. Furthermore, we know all the parables. How happy I am to know the parables!
24五十年前,当我读马太十三章时,我被许多东西搞糊涂了。在这一章,我发现许多不能回答的问题。我买了一些关于马太十三章的书,但都没有价值。这些书甚至说,面酵是指今天基督教的能力,大树是基督教奇妙宏大的组织。但我读这些书时,我里面没有舒畅的感觉;我不相信他们所说的。然而,我无法领会这一章。所以我写信给倪弟兄,告诉他我渴望逐字明白圣经,请他推荐最好的书,在这件事上帮助我。他回信告诉我,最好的一套书是达秘(John)所著的圣经略解(SynopsisoftheBible)。然而,他指出达秘的圣经略解极其难懂。几年之后,当我读这套书的时候,我发现倪弟兄是对的。我简直无法领会达秘的著作。说实在话,就著领会马太福音而言,我没有从达秘的略解得著任何帮助。但在明白比喻上,我藉著倪弟兄本人得著了极大的帮助。现在我能有充分的确信说,我们明白马太十三章的比喻。没有一事向我们隐藏。国度的奥秘对我们不再是奥秘,因为这些奥秘都已经向我们开启了。
24When I read Matthew 1 3 fifty years ago, I was bothered by so many things. I had many unanswered questions about what is found in this chapter. I bought some books on Matthew 13, but they were all worthless. These book seven said that leaven refers to the power of today’s Christianity and that the tree is the wonderful and magnificent organization of Christianity. But as I read those books, I did not have a good feeling within me; I did not believe what they said. However, I did not have away to understand this chapter. There fore I wrote to Brother Nee, telling him of my desire to know the Bible word by word and asking him to recommend the best book to help me in this matter. In his reply he told me that the best set of books was the Synopsis of the Bible Nelson Darby by John Nelson Darby. However, he pointed out that Darby’s Synopsis was extremely difficult to understand. When I read Darby’s Synopsis several years later, I discovered Brother Nee was right. I simply could not understand Darby’s writing. To speak the truth, I did not receive any help from Darby’s Synopsis as far as understanding Matthew was concerned. But through Brother Nee himself I received great help in knowing the parables. Now I can say with full assurance that we know the parables in Matthew 13. Nothing is hidden from us. To us, the mysteries of the kingdom are no longer mysteries, for these mysteries have all been opened to us.
25诸天之国的奥秘向群众是隐藏的,向门徒却是解开的
251. The Mysteries of the Kingdom of the Heavens 1. Hidden to the Crowds but Explained to the Disciples
26在我们看马太十三章的比喻之前,我愿意用这一章的一些警11告加深你们的印象。十、十一节说,『门徒进前来,对祂说,你对众人讲话,为甚么用比喻?祂回答说,因为诸天之国的奥秘,只给你们知道,不给他们知道。』属天国度的王用比喻启示国度的事,(太十三,)为要使国度的事,对那些反对并弃绝祂的犹太人成为奥秘,叫他们明白不来。从王来撒种,到祂回来收割庄稼,每一件关于国度的事,对天然的心思都是奥秘。惟有服从之人的心中,蒙了光照的心思,才能明白这些奥秘。
26Before we consider the parables in Matthew 13, I would like to impress you with some of the warnings found in this chapter. Verses 10 and say, “And the disciples came and said to Him, Why are You speaking in parables to them? And He answered and said to them, Because to you it has been given to know the mysteries of the kingdom of the heavens, but to them it has not been given.” The King of the heavenly kingdom revealed the things of the kingdom in parables (v. 34) in order 34 to make them mysteries to the opposing and rejecting Jews, that they might not understand them. From the time the King came to sow the seed until He comes back to reap the harvest, everything concerning the kingdom is a mystery to the natural mind. Only the enlightened mind of a submissive heart can understand these mysteries.
27当门徒问主,为甚么用比喻讲论国度时,主似乎说,『为了让你们知道,不让他们知道。每件事都在于你们和他们,不在于我。你们能不能领会我用比喻所说的,就在于你们。』在十二节主继续说,『因为凡有的,还要给他,他就充盈有余;凡没有的,连他所有的,也要从他夺去。』凡有的,是接受并跟从属天君王的人。关于国度的启示,要充盈有余的赐给他们。凡没有的,是反对并弃绝主的犹太人,属天的王所说、所行的,要从他们夺去。这是犹太人今天真实的光景。他们对于诸天之国的事毫无认识,诸天的国对他们完全是未知的奥秘。
27When the disciples asked the Lord why He spoke of the kingdom in parables, the Lord seemed to say, “In order to keep it from them and to let you know. Everything depends on you and on them, not on Me. Whether or not you can understand what I speak in parables depends on you.” In verse 12 the Lord continued, “For whoever has, it shall be given to him, and he shall be in abundance; but whoever does not have, even what he has shall be taken away from him.” The words “whoever has” refer to the receiver and follower of the heavenly King, to whom the revelation concerning the kingdom will be given in abundance. But the one who does not have is the opposing and rejecting Jew, from whom what the heavenly King has spoken and done will be taken away. This is the real condition of the Jews today. They have no knowledge whatever concerning the kingdom of the heavens. It is altogether a mystery unknown to them
28十三、十四节说,『所以我用比喻对他们讲,因为他们看却看不见,听也听不见,也不领悟。在他们身上,应验了以赛亚的申言,说,「你们听是要听见,却绝不领悟;看是要看见,却绝看不透。」』
28Verses 13 and 14 say, “Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, neither do they understand. And in them is being fulfilled the prophecy of Isaiah, which says, Hearing you shall hear and by no means understand, and seeing you shall see and by no means perceive
29十五节说,『因为这百姓心蒙脂油,耳听不灵,眼睛闭著;恐怕他们眼睛看见,耳朵听见,心里领悟,回转过来,我就医治他们。』那顽梗的世代不能领悟,原因在于他们心蒙脂油。脂油表征有了甚么而骄傲。那顽梗世代的人,心是骄傲的。那是法利赛人真实的光景。因为他们的心蒙了脂油,他们的眼睛和耳朵就受了影响。他们能看见,却不领会;能听见,却不领悟。结果,国度的奥秘对他们毫无意义。因著他们的骄傲,所有的比喻都是奥秘。
29Verse 1 5 says, “For the heart of this people has grown fat, and with their ears they have heard heavily, and their eyes they have closed; lest at any time they should perceive with their eyes and hear with their ears and understand with the heart and turn around, and I will heal them.” The reason those in that stubborn generation could not understand lay in their heart, which had grown fat. Fat signifies the pride of having something. The heart of those in that stubborn generation was proud. That was the actual situation of the Pharisees. Because their heart had grown fat, their eyes and ears were affected. They could see, but not perceive; they could hear, but not understand. As a result, the mysteries of the kingdom meant nothing to them. All the parables were mysteries simply because of their pride.
30这正是今天的情形。如果某些基督教教师和领头人听见这样的信息,他们会定罪、批评并拒绝这信息。他们会听,却不领会;他们会看,却不领悟。他们不能领会或领悟,原因是他们心里有东西就骄傲了。倘若弟兄会的教师听见这信息,他们会说,『不,国度已经虚悬起来了。这不是国度时代;这是召会时代。国度时代将在千年国,在来世的一千年。』这指明他们心蒙脂油,他们有东西就骄傲了。这骄傲使人不能领会并领悟。我们必须学习诸天之国宪法里的第一个功课:『灵里贫穷的人有福了。』(太五3。)我们灵里贫穷,心里就没有骄傲。我们不为任何事骄傲。反之,我们是卸去旧有的,虚空的,并且豫备好接受从主来的新东西。我们都需要豫备自己,接受这一章所启示的。
30This is exactly the situation today. If certain Christian teachers and leaders were to hear a message like this, they would condemn it, criticize it, and reject it. They would listen, but they would not understand. They would see, but they would not perceive. The reason they could not understand or perceive is the pride in their heart of having something. If the Brethren teachers heard this message, they would say, “No, the kingdom has been suspended. This is not the dispensation of the kingdom; it is the dispensation of the church. The dispensation of the kingdom will be in the millennium, in the coming age of a thousand years.” This indicates the fatness of their heart, their pride in having something. This pride keeps people from understanding and perceiving. We must learn the first lesson given in the constitution of the kingdom of the heavens: “Blessed are the poor in spirit” (5:3). When we are poor in spirit, we have no pride in our heart. We are not proud of anything. Rather, we are unloaded, empty, and ready to receive something new from the Lord. We all need to prepare ourselves for what is revealed in this chapter
31我相信主已经给我们看见这一切比喻真实的解释。多年来,我从不怀疑我们对这些比喻的领会。事实上,这些日子我研读马太福音,更加证实我们有正确的解释,因为我们的解释符合召会的历史和我们的经历。因著今天基督教的情形,我们都需要明白这重要的一章,这一章比五、六、七章更重要。我们需要关于这一章的光照,好叫我们不致发酵、受到误引或败坏。
31I believe that the Lord has shown us the true interpretation of all these parables. Throughout these many years, I have not doubted anything regarding our understanding of them. In fact, in these days of working on the Gospel of Matthew I have been all the more confirmed that we have the correct interpretation, for our interpretation matches the history of the church and our experience. Because of the situation of today’s Christianity, we all need to know this crucial chapter, a chapter that is even more crucial than chapters five, six, and seven. We need the enlightenment concerning this chapter in order not to be leavened, mislead, or corrupted
门徒是有福的
2. The Disciples Being Blessed 2.
32主也说,祂的门徒是有福的。按照九节,他们是有福的,有能听的耳。此外,十六、十七节说,『但你们的眼睛是有福的,因为看见了;你们的耳朵也是有福的,因为听见了。我实在告诉你们,曾经有许多申言者和义人,渴想要看你们所看的,却没有看见;要听你们所听的,却没有听见。』看见并听见属天之国的奥秘,是何等有福!
32The Lord also said that His disciples were blessed. According to verse 9, they were blessed to have a hearing ear. Moreover, verses 16 and 17 say, “But blessed are your eyes, because they see; and your ears, because they hear. For truly I say to you, that many prophets and righteous men have desired to perceive what you are seeing and did not perceive, and to hear what you are hearing and did not hear.” What a blessing it is to see and hear the mysteries of the heavenly kingdom!