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马太福音生命读经 · 第39篇

国度奥秘的揭示（五）

The Unveiling Of The Kingdom’s Mysteries (5)
1在圣经里，七这数字是由六加一，三加四，或四加三组成的。启示录二、三章的七个召会是由三加四构成的。但马太十三章的七个比喻是由四加三构成的。前四个比喻是在船上露天说的。这四个比喻就是撒种者、稗子、芥菜种和面酵的比喻。后三个比喻是在屋里私下对门徒讲论的。前四个论到国度外表的比喻，是属天的王在船上公开对群众讲说的；（太十三2，34；）以下三个比喻，是祂在屋里私下对门徒讲论的。（太十三36。）这指明，后三个比喻所论到的事较为隐藏。
1In the Bible the number seven is composed of six plus one, three plus four, or four plus three. The seven churches in Revelation 2 and 3 are made up of three plus four. But the seven parables in Matthew 13 are made up of four plus three. The first four parables were given in the boat in the open air. These are the parables of the sower, the tares, the mustard seed, and the leaven. The last three were given privately to the disciples in the house. The previous three parables concerning the outward appearance of the kingdom were spoken publicly by the heavenly King in the boat to the crowds (vv. 2, 34), whereas the three parables following these were given privately in the house to the disciples (v. 36). This indicates that the things covered by these three parables are more hidden
2而四个比喻中，每一个都有与吃有关的东西。由此可见，前四个比喻是论到食物的事。神的心意是要在地上得著一班人，作他国度的构成分子，这些人必须像适合满足神和人的食物。但仇敌进来，把稗子撒在麦子中，阻挠麦子生长，并且破坏麦子。然而有些麦子长大并且繁增。因此，在第四个比喻中有面。细面是由麦子作的。主耶稣撒麦子的原因，是神渴望得著细面。虽然神的仇敌撒但，把稗子撒在麦子中间，阻挠麦子生长，神却不会被击败。有些麦子长大，结出子粒，千粒磨成细面作饼。当这事进行的时候，撒但就使原来要作食物来源的芥菜，畸形的长成大树，因而失去出产食物的功用，反而成了邪恶的宿处。这是今天基督教国的一幅图画。我们在各种基督教的组织里，看见很大的建筑物、办公室和复杂的阶级制度。我们看见大树的枝子，却看不见细面或芥菜。照著第四个比喻，撒但又进一步把酵加在细面里，在这里我们看见撒但的狡诈。首先，他把稗子撒在麦子中间，阻挠麦子生长；其次，他使芥菜畸形的生长，失去其功用；第三，他看见有些麦子产生出来，要磨成细面，作满足神和人的饼，就把酵加在面里。
2In each of the first four parables there was something related to eating. By this we see that the first four parables cover the matter of food. God’s in tent i on is to have a people on earth to be the constituents of His kingdom, and these people must be like food that is good to satisfy both God and man. But the enemy came in to plant tares among the wheat to frustrate the growth of the wheat and to damage it. Nevertheless some wheat has grown up and multiplied. Thus, in the fourth parable we have the meal. The fine flour composing the meal comes from wheat. The reason the Lord Jesus sowed wheat seeds was that God desires to have fine flour. Although Satan, God’s enemy, sowed tares among the wheat to frustrate its growth, God cannot be defeated. Some wheat grew to produce grain, and the grain was ground into fine flour to make a loaf. While this was taking place, Satan caused the mustard herb, intended to be a source of food, to grow abnormally into a big tree and thereby to lose its function of producing food. Instead, it became an evil lodging place. This is a picture of Christendom today. In the various Christian organizations we see big buildings, offices, and complex hierarchies. We see the branches of the big tree, but nothing of the fine flour or the mustard herb. According to the fourth parable, Satan then took the further step of adding leaven to the fine flour. Here we see Satan’s subtlety. Firstly, he sowed tares among the wheat to frustrate the growth of the wheat; secondly, he caused the mustard herb to grow abnormally and to lose its function; thirdly, seeing that some wheat was produced to make fine flour for a loaf to satisfy God and man, Satan added leaven to the meal.
3前四个比喻都与耕地有关。在林前三章九节保罗说，『你们是神的耕地，神的建筑。』在这一章里，我们看见神的耕地最终产生了金、银、宝石。何等奥秘，神耕地的出产成了金、银、宝石，就是为著神建造的材料。神的耕地出产生命的东西，这些生命的东西成了为著神建造的材料。因此，神的耕地是为著神的建造。
3The first four parables are all related to the farm. In 1 Corinthians 3:9 Paul says, “Ye are God’s farm, ye are God’s building” (Gk.). In this chapter we see that God’s farm eventually produces gold, silver, and precious stones. How mysterious it is that the produce of God’s farm becomes gold, silver, and precious stones, the materials for God’s building. God’s farm produces the things of life, and these things of life become the materials for God’s building. Thus, God’s farm is for God’s building
4马太福音的前四个比喻有生命的长大，下一个比喻有藏在田地里的宝贝。宝贝必是由金、银、宝石，可能主要是由宝石构成的。在下一个比喻中，我们看见珠子。新耶路撒冷是用金子、宝石和珍珠建造的。金是城本身的材料，宝石和珍珠是为著神的城其他两种建造的材料。在前四个比喻中，主启示出将基督长成国度的生命。在以下两个比喻中，祂启示出为著建造而有的变化。这把我们带回到圣经的基本思想－生命和建造。马太十三章的比喻启示生命和建造的事。生命就是基督自己那撒在我们人性里的种子。这生命在我们里面长大，将基督长成国度。这生命的长大最终产生宝石和珍珠。
4In the first four parables in Matthew we have the life growing, and in the next parable we have the treasure hidden in the field. The treasure must be made up of gold, silver, and precious stones, probably mainly precious stones. In the following parable we find the pearl. The New Jerusalem is built with gold, precious stones, and pearl. Gold is the material of the city proper, and precious stones and pearl are the two other building materials for the city of God. In the first four parables the Lord revealed the life that grows Christ into the kingdom. In the next two parables He revealed the matter of transformation for building. This brings us back to the basic thought of the Bible—life and building. The parables in Matthew 13 reveal the matters of life and building. Life is Christ Himself as the seed sown into our humanity. This life grows within us, growing Christ into the kingdom. The growing of this life eventually produces precious stones and pearls
5我在马太十三章上花了许多时1间之后，发现其基本思想和林前三章一样，这两章都有神的耕地和神的建筑。前四个比喻与神的耕地有关，要将基督长成国度。以下两个比喻与变化有关，要为著神的建造产生宝贵的材料。如果我们对这事印象不深刻，我们就无法领会第五和第六个比喻。
5After spending much time on Matthew 13, I found that its basic thought is the same as that of Corinthians 3. In both chapters we have God’s farm and God’s building. The first four parables are related to God’s farm for growing Christ into the kingdom, and the following two parables are related to transformation for producing precious materials for God’s building. If we are not impressed with this matter, we shall not be able to understand the fifth and sixth parables.
6我们曾查考好些关于马太十三章的书，但没有一本摸著这一章的深处。那些书的解释都不能叫我们满意。连潘汤（D．M．）也说，藏在田地里的宝贝是国度，珠子是义，因为六章三十三节告诉我们，要先寻求神的国和祂的义。弟兄会中间所流传的教训没有进入这一章的深处。虽然潘汤看见藏在田地里的宝贝是指国度，但他对珠子却不清楚。在本篇信息中，我们需要明确的来看这两个比喻。
6We have consulted a number of books on Matthew 13, but none of them touch the depth of this chapter. None of the interpretations given in those books satisfied us. Eve nD. M. Panton says that the treasure hidden in the field is the kingdom Panton and that the pearl is righteousness, for in 6:33 we are told to seek first the kingdom of God and His righteousness. The teaching prevalent among the Brethren did not get into the depth of this chapter. Although D. M. Panton saw that the treasure hid in the field referred to the kingdom, he was not clear about the pearl. In this message we need to consider these two parables in a definite way.
伍 、藏于神所创造之地的国度
V. THE KINGDOM HIDDEN IN THE
GOD-CREATED WORLD
7四十四节说，『诸天的国好像宝贝藏在田地里，人找到了，就藏起来，欢欢喜喜的去变卖他一切所有的，买这田地。』藏在田地里的宝贝，必然有金子或宝石，这些乃是建造召会和新耶路撒冷的材料。（林前三12，启二一18～20。）召会既是今天实行的国度，而新耶路撒冷又是来世实现的国度，所以宝贝藏在田地里，乃是表征国度隐藏在神所创造的地里。
7Verse 44 says, “The kingdom of the heavens is like a treasure hidden in the field, which a man found and hid, and in his joy goes and sells all, whatever he has, and buys that field.” The treasure hidden in the field must consist of gold or precious stones, the materials for the building of the church and the New Jerusalem (1 Cor. 3:12; Rev. 21:18-20). Because the church is the practical kingdom today, and the New Jerusalem will be the kingdom in manifestation in the coming age, therefore the treasure hidden in the field signifies the kingdom hidden in God’s created world
一 、诸天的国好像宝贝藏在田地里
A. The Kingdom of the Heavens Being like a Treasure Hidden in the Field
8四十四节的田地是地，表征神为著祂的国所创造的地。（创一26～28。）在圣经里，地表征神所创造的地，海表征撒但所败坏的世界。地也表征以色列，犹太国，因为以色列是神所拣选、神所分别、神置于特殊情况里的。所以，犹太人站在神面前，就如神所创造的地一样。基于同样的原则，海也表征外邦世界，因为外邦人是撒但所败坏的人。所以在圣经里，地和海分别代表两件事。
8The field in verse 44 is the earth, which signifies the world created by God for His kingdom (Gen. 1:26-28). In the Bible the earth signifies the world created by God, and the sea signifies the world corrupted by Satan. The earth also signifies Israel, the Jewish nation, because Israel was chosen by God, separated by God, and placed by God in a specific situation. Hence, the Jewish people stand before God as the earth created by Him. Based upon the same principle, the sea also signifies the Gentile world, for the Gentiles are the people corrupted by Satan. Therefore, in the Bible the earth and the sea stand for two things each
9马太十三章的前四个比喻，提供一幅所谓基督教的清楚图画。主说出这些比喻之后，就私下对门徒说到藏在田地里的宝贝，和出于海的珠子这两个比喻。我们若领会圣经中地的意义，就会晓得藏在田地里的宝贝必定是国度，产自海中的珠子必定是召会。国度对主的确是宝贝，在祂看来是何等可贵！召会对祂也是贵重的珠子。主一直在寻找两样东西：宝贝－国度；珠子－召会。以弗所五章二十七节说，基督要将没有斑点、皱纹、或任何这类病的荣耀召会献给自己。这就是召会，是产自外邦世界的美丽珠子。
9The first four parables in Matthew 13 provide a clear picture of so-called Christianity. After giving forth these parables, the Lord privately spoke to His disciples the parables of the treasure hidden in the field and the pearl from the sea. If we understand the significance of the earth in the Bible, we shall know that the treasure hidden in the field must be the kingdom, and that the pearl produced out of these a must be the church. The kingdom is truly a treasure to the Lord. How precious it is in His sight! The church is also a valuable pearl to Him. The Lord is continually seeking two things— the kingdom as the treasure and the church as the pearl. Ephesians 5:2 7 says that Christ will present to Himself a glorious church without spot, wrinkle, or any such thing. This is the church as a beautiful pearl produced out of the Gentile world.
10创世记一章说神创造地，并且照著自己的形像造人，要人运用神的管治权管理走兽、飞鸟和鱼。这是地上的国。然而，人失败了。但诗篇八篇接著有一个豫言，一节说，『耶和华我们的主阿，你的名在全地何其美。』当地受神管治时，祂的名就要被尊为圣，并且在地上极其美！论到人，诗篇八篇六节说，『你派他管理你手所造的，使万物，...都服在他的脚下。』以上的经文启示出人有管治权，管理田野的兽、空中的鸟和海里的鱼。希伯来二章启示出，诗篇八篇所描述的人，首先是基督。基督就是那把神的管治权带到地上，并使神的名在地上极其美的人。然后这人是基督的身体。这就是地上的宝贝－国度。
10Chapter one of Genesis says that God created the earth and that He created man in His own image with the intention that man would exercise His dominion over the animals, the fowl, and the fish. This is the kingdom on earth. However, man failed. But Psalm 8 follows with a prophecy. Verse 1 of this Psalm says, “O Lord our Lord, how excellent is thy name in all the earth.” When the earth is God’s dominion, His name will be sanctified and made excellent on the earth. Speaking of man, Psalm 8:6 says, “Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet.” The following verses reveal that man has dominion over the beasts of the field, the fowl of the air, and the fish of the sea. Hebrews 2 reveals that the man described in Psalm 8 firstly is Christ. Christ is the man who brings in God’s dominion to earth and makes God’s name excellent on earth. Then this man is Christ’s Body. This is the treasure on earth, the kingdom
11但以理二章指明，地要在各种属世的权势之下，但基督将是那从天而来的石头，要砸碎这些属世的权势。（但二34～35，～45。）这块石头最终要变成一座大山，充满天下。这块石头就是基督，大山是基督在地上扩大成为宇宙的国。这一切都与地里的宝贝有关。启示录十一章十五节说，『世上的国，成了我主和祂基督的国，祂要作王，直到永永远远。』这要发生在千年国的时候，那时全地要成为基督的国。这必然是藏在田地里的宝贝。
11Daniel 2 indicates that the earth will be under various forms of worldly power, but that Christ will be the stone coming from heaven to smash these worldly powers (Dan. 2:34-35, 44-45). This stone will eventually become a great mountain 44 filling the entire earth. The stone is Christ, and the great mountain is Christ enlarged to be the universal kingdom on earth. All this is related to the treasure in the earth. Reve lation 11:15 says, “The kingdom of the world has become the kingdom of our Lord and of His Christ, and He shall reign forever and ever.” This will take place at the time of the millennium, when the whole earth will be Christ’skin gdom. This surely is the treasure hidden in the field.
12四十四节说，诸天的国好像宝贝藏在田地里，『人找到了，就藏起来，欢欢喜喜的去变卖他一切所有的，买这田地。』这里的人是指基督，他在4:12至12:23，找到了诸天的国；在12:24至13:43，就藏起来；在16:21;至27:52，欢欢喜喜的上了十字架，为国度变卖祂一切所有的，买这块地，就是赎回受造却失去的地。当基督出来尽职时，宣告说，『你们要悔改，因为诸天的国已经临近了。』祂先找到了宝贝。当犹太人对主的弃绝达到极峰时，祂丢弃了他们；从那时起，祂就把宝贝藏起来了。然后祂上了十字架，不仅买了宝贝，也买了田地，因而赎回了神所创造的地。
12Verse 44 says that the kingdom of the heavens is like a treasure hidden in the field “which a man found and hid, and in his joy goes and sells all, whatever he has, and buys that field.” The man here is Christ, who found the kingdom of the heavens in 4:12 to 12:23, hid it in 12:24 to 13:43, and in His joy went to the cross in 16:21; 17:22-23; 20:18-19; and 26:1 17:22-23; 20:18-19; 26:1 to 27:52 to sell all He had and buy that field— to redeem the created and lost earth—for the kingdom. Christ first found the treasure when He came out to minister, declaring, “Re pent, for the kingdom of the heavens has drawn near.” When the Jews’ rejection of the Lord reached it speak, He forsook them. From that time onward, He hid the treasure. Then He went to the cross to buy not only the treasure, but also the field, and He there byre deemed the earth created by God.
13-基督上了十字架，赎回神所创造的地，因为这地里有国度，就是宝贝。为著国度，为著这宝贝，基督赎回了神所创造的地。祂为了得著地上的国，必须赎回这地，因为这地已经被撒但的堕落和人的罪所污染并破坏。主变卖祂一切所有的，买了这地；这就是说，祂为著国度这宝贝，在十字架上牺牲了祂一切所有的，赎回这地。毫无疑问，这国度在召会生活中得著实化。但国度的实现与被赎的以色列国有关。在千年国时期，这地要成为基督的国。那时以色列国要成为基督之国的中心。所以，国度主要的是与以色列国有关，并与以色列人有所牵连。
13Christ went to the cross to redeem the God- created earth because within the earth there was the kingdom, the treasure. For the kingdom, for this treasure, Christ redeemed the earth created by God. In order for Him to have the kingdom on earth, He must redeem the earth because it had been polluted and damaged by Satan’s fall and by man’ss in. The Lord sold all that He had and bought the earth; that is, He sacrificed all He had on the cross to redeem the earth for the treasure of the kingdom. No doubt this kingdom is realized in the church life. But its manifestation is related to the redeemed nation of Israel. During the millennium, the earth will become the kingdom of Christ. At that time, the nation of Israel will be the center of Christ’skin gdom. Hence, the kingdom is mainly related to the nation of Israel and involved with Israel
VI. THE CHURCH PRODUCED
陆 、产自撒但败坏之世的召会
OUT OF THE SATAN-CORRUPTED WORLD
一 、诸天的国好像商人寻找好珠子
A. The Kingdom of the Heavens Being like a Merchant Seeking Fine Pearls
14四十五、四十六节说，『诸天的国又好像一个商人，寻找好珠子，寻到一颗珍贵的珠子，就去变卖他一切所有的，买了这珠子。』四十五节的商人也是基督，祂为著国度寻找召会。在十六章十八节和十八章十七节，祂寻到后，就为著国度上十字架，变卖祂一切所有的，买了这珠子。
14Verses 45 and 46 say, “ Again, the kingdom of the heavens is like a merchant seeking fine pearls, and finding one pearl of great value, he went and sold all, whatever he had, and bought it.” The merchant in verse 45 is also Christ, who was seeking the church for His kingdom. After finding it in 16:18 and 18:17, He went to the cross and sold all He had and bought it for the kingdom
二 、属天之王的工作
B. The Heavenly King’s Work
15在四十六节我们看见，属天之王在得著一颗珍贵珠子上的工作。祂在十字架上变卖了祂一切所有的，买了那珠子。珠子也是建造新耶路撒冷的材料，乃是活蚌（活的基督）在死水（满了死亡的世界）里为小石子（罪人）所伤，分泌出生命的汁液，包住那叫牠受伤的石子（信徒）而产生的。珠子既出于那象征撒但所败坏之世界的海，（赛五七20，启十七，）就必是指召会，这召会主要的是由外邦世界中重生的信徒所构成，乃是『珍贵的。』
15In verse 46 we see the heavenly King’s work in gaining the one pearl of great value. At the cross He sold all, whatever He had, and bought that pearl. The pearl, produced in the death waters (the world filled with death) by the living oyster (the living Christ), wounded by a little rock (the sinner) and secreting its life - juice around the wounding rock (the believer), is also the material for the building of the New Jerusalem. Since the pearl comes out of the sea, which signifies the world corrupted by Satan (Isa. 57:20; Rev. 17:15), it must refer to the church, which is mainly 15 constituted with regenerated believers from the Gentile world, and which is of great value.
16主不仅寻找国度；祂也渴望一个美丽的召会，就是珠子。我们已经指出，照著启示录二十一章，新耶路撒冷乃是用宝石和珍珠建造的。换句话说，新耶路撒冷是宝贝和珠子的结合。在马太十三章，田地里的宝贝和出自海的珠子是两样东西。但在启示录二十一章，这两样东西结合在一个实体里。新耶路撒冷是国度，又是召会。在马太十六章，召会和国度二辞交互使用。首先主说，『我要把我的召会建造...』然后祂说，『我要把诸天之国的钥匙给你。』这两个辞交互使用的事实，意即召会等于国度，国度等于召会。最后在新耶路撒冷里，国度和召会成为一个实体。
16The Lord is not only seeking the kingdom; He also desires a beautiful church, the pearl. We have pointed out that, according to Revelation 21, the New Jerusalem is built with precious stones and pearls. In other words, the New Jerusalem is a combination of the treasure and the pearl. In Matthew 13 these are two, the treasure in the field and the pearl out of the sea. But in Revelation 21 they are combined in one entity. The New Jerusalem is both the kingdom and the church. In Matthew 16 the terms church and kingdom are used interchangeably. Firstly the Lord said, “I will build My church”; then He said, “I give to you the keys of the kingdom of the heavens.” The fact that these terms are used interchangeably means that the church is equal to the kingdom and the kingdom to the church. Ultimately, in the New Jerusalem the kingdom and the church become one entity
17在这一点上，有人也许会问以下的问题：既然国度就是召会，召会就是国度，二者之间有甚么不同？这把我们带到难以领会的事上。要探讨这事，我要请问，我们在主的恢复里是在召会里，还是在国度里？说我们在召会里，也在国度里，这是正确的。但我们必须晓得，在甚么意义上我们是召会，在甚么意义上我们是国度。换句话说，我们必须晓得，在甚么意义上我们是宝贝，在甚么意义上我们是珠子。就著国度说，我们属于神所创造、基督所赎回的地；就著召会说，我们出自撒但所败坏、神所定罪的世界。象征国度的宝贝，隐藏在地里。所以，宝贝完全与地有关。但象征召会的珠子，与地毫无关系。牠是产自海中的东西。从撒但所败坏、神所定罪的海，产生出如此美丽的珠子。就著召会说，我们是从世界产生的，但我们不再与世界有任何关系。虽然我们是出自海中的珠子，但我们不再在海中。我们已经蒙了重生，成了美丽的珠子。我们在另一个范围，已经与这腐败的世界没有关系。就著国度说，我们与撒但所败坏的世界无关，但我们与神所创造、基督所赎回的地有关。一面，我们和世界已经了了；另一面，我们正在地上建造一样东西。我们不是在建造巴别塔；我们乃是在建造诸天的国。就如马太六章十节所说，『愿你的国来临，愿你的旨意行在地上，如同行在天上。』神的国不能建立在海中，神的旨意也不能行在撒但所败坏的世界。神的旨意必须行在神所创造的地上，神的国必须建立在基督所赎回的地上。我们乃是同时在召会和国度里，在珠子和宝贝里。
17At this point some may be asking the following question: Since the kingdom is the church and the church is the kingdom, what is the difference between them? This brings us to a matter difficult to understand. Let me approach it by asking whether we in the Lord’s recovery are in the church or the kingdom. It is correct to say that we are in both the church and the kingdom, but we must know in what sense we are the church and in what sense we are the kingdom. In other words, we must know in what sense we are the treasure and in what sense we are the pearl. As the kingdom, we are something of the earth created by God and redeemed by Christ; and as the church, we are something out of the world corrupted by Satan and condemned by God. The treasure, the symbol of the kingdom, is concealed within the earth. Hence, it is altogether related to the earth. But the pearl, the symbol of the church, has nothing whatever to do with the earth. It is something produced out of these a. Out of the Satan-corrupted and God-condemned sea such a beautiful thing as a fine pearl has been produced. As the church, we have been produced out of the world, but we no longer have anything to do with the world. Although we are the pearl out of the sea, we are no longer in the sea. We have been regenerated to become a beautiful pearl. Being in another category, we have nothing to do with this rotten world. As the kingdom we have nothing to do with the Satan - corrupted world, but we are related to the God-created earth and Christ-redeemed earth. On the one hand, we are through with the world; on the other hand, we are building up something on earth. We are not building a tower of Babel; we are building the kingdom of the heavens. As Matthew 6:10 says, “Let Your kingdom come; let Your will be done, as in heaven, so on earth.” God’skin gdom cannot be established in these a, and God’s will cannot be done in the Satan - corrupted world. God’s will must be done on the God-created earth, and God’skin gdom must be established on the Christ- redeemed earth. At the same time we are both in the church and in the kingdom, in the pearl and in the treasure.
18当新耶路撒冷来临时，就不再有海，地也要被更新。（启二一1。）在那新地上，将有宝贝和珠子，国度和召会的结合。在新耶路撒冷里，宝贝不再藏在田地里，乃是建立在田地的表面。在宝贝和珠子的结合里，宝贝要和珠子同被建造。你若有这异象，就会看见甚至今天在我们中间，国度和召会就是建造在一起的。我们没有两个实体，我们只有一个实体。一面，这实体是宝贝－国度；另一面，牠是珠子－召会。
18When the New Jerusalem comes, there will be no more sea, and the earth will be renewed (Rev. 21:1). On that new earth there will be a combination of the treasure and the pearl, of the kingdom and the church. In the New Jerusalem the treasure will no longer be hidden in the field, but built upon the surface of the field. In that combination of the treasure and the pearl, the treasure will be built up with the pearl. If you have this vision, you will see that even among us today the kingdom and the church are built up together. We do not have two entities, but just one entity. On the one hand, this entity is the treasure, the kingdom; on the other hand, it is the pearl, the church
19在主的恢复里，我们中间不该有海。我们该有更新的地，不该有海。假定你访问在安那翰的召会，你在许多人的家里只听见闲谈，这就表征海仍在那些弟兄姊妹中间。虽然充满闲谈的召会仍是召会，但她却是在海水中的召会。这样的召会不能成为国度。她是珠子，却不是宝贝。但假定在安那翰的召会所有圣徒的家里没有闲谈、批评或闲话，只有对基督和召会的经历。在这样的情形中，就不会有海，反而有生命、亮光和变化。这样的召会就是为著国度更新的地。在每个家里，你看见正确的人性，你立刻觉得那里不再有海，只有更新的地。在这更新的地上，有珠子和宝贝所组成的新耶路撒冷。这不仅是召会，也是国度。在这样的召会里，你有田地里的宝贝和出自海的珠子。
19Among us in the Lord’s recovery there should be nose a. Instead of the sea, we should have the renewed earth. But suppose you visit the church in Anaheim, and in many of the homes you hear nothing but gossiping. This would be a sign that these a is still present with those brothers and sisters. Although a church filled with gossip is still a church, it is a church in the water of the ocean. Such a church cannot be the kingdom. It is the pearl, but not the treasure. But suppose in all the homes of the church in Anaheim there is no gossip, criticism, or idle words. Rather, there is nothing but the experience of Christ and the church. In such a case, there will be no sea. Instead, there will be life, light, and transformation. Such a church is the renewed land for the kingdom. In every home you see the proper humanity, and immediately you sense that there is no more sea, only the renewed earth. On this renewed earth there is the New Jerusalem composed of the pearl and the treasure. This is not only the church, but also the kingdom. In such a church you have the treasure in the field and the pearl out of the sea.
20由这例证，我们看见召会可以是珠子和宝贝。当我们是珠子时，我们是出自海，出自世界。当我们是国度时，我们是在地上。然而，我们在地上不是被征服的，乃是掌权的，因为我们在地上是属天的国。这对我们不该仅仅是道理，这必须是我们每天真正的实行。我们的谈话若充满属世的事物、钱财或电影，就表征我们充满了撒但所败坏之世界的事物。这是海。但我们中间若没有闲谈或批评，只有基督、召会和变化，就表征我们是新地。在安那翰这里，我们中间有新地。在这新地上，我们有宝贝，国度，和正确的为人生活。甚至今天，这宝贝就不再是隐藏的，乃是在地面上。对属世的人和不信的犹太人而言，这宝贝是藏在地里。赞美主，在更新的地里，我们有这样的宝贝！没有一个局外人或不信者领会这事。有时他们说，『我们不了解那些人。我们不懂得他们在作甚么。然而我们知道他们是好人。』这就是宝贝，证明我们在神所创造、基督所赎回的地上过正确的为人生活。在千年国时，全地在神眼中将是宝贝。
20By this illustration we see that the church can be both the pearl and the treasure. When we are the pearl, we are out of the sea, out of the world. When we are the kingdom, we are on the earth. However, we are not on the earth in a subdued way, but in a reigning way, for we are on the earth as the heavenly kingdom. This should not be mere doctrine to us. It must be our genuine daily practice. If our conversation is filled with talk about worldly things, about money or the movies, it is a sign that we are filled with the things of the Satan-corrupted world. This is the sea. But if among us there is no gossip or criticism, but Christ, the church, and transformation, this is a sign that we are the new earth. Among us here in Anaheim we have the new earth. On this new earth we have the treasure, the kingdom, and the proper human life. Even today, this treasure is no longer hidden; it is on the surface of the earth. To the worldly people and to the unbelieving Jews, this treasure is hidden within the earth. Praise the Lord that we have such a treasure in the renewed earth! None of the outsiders or unbelievers understands this. Sometimes they say, “We don’t understand those people. We don’t know what they are doing. However, we realize that they are good people.” This is the treasure, the evidence that we are living a proper human life on the God-created and Christ-redeemed earth. At the time of the millennium, in the eyes of God the entire earth will be a treasure
21在马太十三章的前四个比喻中，我们只看见生命的长大，我们没有看见变化。在这些比喻中有麦子、子粒、芥菜和细面。为著以下两个比喻赞美主！我们不仅有四个关于生命长大的比喻，还有两个关于变化的比喻。变化使我们成为珠子和宝石，就是为著召会的珠子，和为著国度的宝石。一面，我们是从世界出来的，与败坏的世界无关。另一面，我们活在地上是正确的人。对我们而言，不再有海，只有神所创造、基督所赎回的旱地。现今我们在这地上生活行动。这不仅是召会，就是珠子；也是国度，就是宝贝。赞美主，我是珠子和宝贝的一部分。我是珠子的一部分，与这腐败的世界无关。但我也是宝贝的一部分，对这地很感兴趣。我不渴望到天上，我宁愿在这美地上；这里不再有海。我们是珠子，我们也是宝贝。我们从世界出来，但我们仍在地上。这就是对这两个比喻正确的解释。
21In the first four parables in Matthew 1 3 we see only the growing of life: we see nothing of transformation. In these parables we have the wheat, the grain, the mustard, and the fine flour. Praise the Lord for the two following parables! We have not only four parables on the growing life, but also two parables on transformation. Transformation makes us pearls and precious stone, pearls for the church and precious stones for the kingdom. On the one hand, we are out of the world, having nothing to do with the corrupted world. On the other hand, we are living on earth as the proper humanity. For us, there is no more the sea, but the dry land created by God and redeemed by Christ. Now we are living and walking on this land. This is not only the church as the pearl, but also the kingdom as the treasure. I praise the Lord that I am part of the pearl and of the treasure. As part of the pearl, I have nothing to do with this rotten world. But as part of the treasure, I am very interested in this earth. I do not desire to go to heaven. I prefer to be here on this good earth where there is no more sea. We are the pearl and we are the treasure. We are out of the world, but we are still on the earth. This is the correct interpretation of these two parables.