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马太福音生命读经 · 第40篇

国度奥秘的揭示（六）

The Unveiling Of The Kingdom’s Mysteries (6)
1在我们来看网的比喻之前，我要再说到宝贝和珠子。在圣经里，七这数字是由四加三，三加四，成六加一组成的。圣经里百次题到七这数字，是由创造的六天加上安息日的一天所组成的。在启示录里，七个召会是由三加四组成的。七印首先是由四加三，然后是由六加一组成的。七号和七碗也是同样的原则。在马太十三章，七这数字首先是由四加三，然后是由六加一组成的。前四个比喻都与食物有关，但第五和第六个比喻与为著建造的变化有关。虽然连最硬的面包也会发酵，但珠子和宝石却不会发酵。不但如此，饼或硬面包可能被浇在其上的水毁坏，但宝石或珠子却不会。
1Before we consider the parable of the net, I would like to say a further word regarding the treasure and the pearl. In the Bible the number seven is composed of four plus three, three plus four, or six plus one. The first time the number seven is mentioned in the Bible, it is composed of the six days of creation plus one day, the Sabbath, for rest. In Revelation the seven churches are composed of three plus four. The seven seals are firstly composed of four plus three, then of six plus one. The principle is the same with the seven trumpets and the seven bowls. In Matthew 13 the number seven is composed firstly of four plus three, then of six plus one. The first four parables are all related to foodstuff, but the fifth and sixth parables are related to transformation for building. Although even the hardest bread can be leavened, pearl and precious stones cannot be leavened. Furthermore, although a wafer or even hard bread may be ruined by water poured upon it, this is not true of either precious stones or pearls
2主在马太十三章的话，不仅仅是豫言或道理，也是今日基督教关于召会和国度实际情形的一个景象。主论到国度奥秘的话并不是理想或飘渺的，乃是可实行的。因此，我们若要领会这些比喻，必须仰望主给我们一些实际的应用。我们对比喻的领会必须配合实际的情形。
2The Lord’sword in Matthew 13 is not merely a prophecy or a doctrine. It is also a vision of the practical situation of today’s Christianity with respect to the church and the kingdom. The Lord’sword about the mysteries of the kingdom is not idealistic or ethereal. It is practical. Thus, if we would understand these parables, we must look to the Lord for some practical application of them. Our understanding of the parables must match the practical situation
3你若看今天的基督教国，就会看见真基督徒是麦子，假基督徒与真基督徒搀杂在一起，阻挠真基督徒长大。在世界各地，尤其是欧洲，我们看见假基督徒多于真信徒。在义大利和巴西这样的天主教国家里，很难在许多所谓的基督徒中间找到一个真基督徒。所以，把稗子解释为假基督徒，不仅是道理的，照著历史和当前的情形来看，也是实际的。此外，大树立在我们面前。每天我们都看见基督教国巨大的外表。这不是道理，也不仅是豫言，在我们眼前有豫言实际的应验。我们也到处都看见酵。在基督教国里，每样事物都有酵。基督教国的每一方面和每一角落都发了酵。倘若有一点真理，就有大量的酵加进去。这是今天真实的光景。
3If you look at today’s Christendom, you will see that the real Christians are the wheat and that the false Christians have been mixed with the real ones to frustrate their growth. Everywhere on earth, especially in Europe, we see more false Christians than real ones. In Catholic countries like Italy and Brazil it is difficult to find one genuine Christian among many so - called Christians. Therefore, the interpretation of the tares as being false Christians is not only doctrinal, but also practical according to history and the present situation. Furthermore, the big tree stands before us. Every day we behold the huge fa ç ade of Christendom. This is neither doctrine nor mere prophecy. In front of our eyes we have the practical fulfillment of prophecy. We also see leaven everywhere. In Christendom there is leaven in everything. Every aspect and every corner of Christendom has been leavened. If there is a little truth, there is a great deal of leaven added to it. This is the actual situation today.
4我们可以实际的解释前四个比喻，并且实际的应用牠们。如今对第五和第六个比喻，我们也必须如此。最近主给我们看见领会这些比喻实际的路。我们要实际的领会任何豫言，就需要事实。只有看见事实，我们才能实际的领会这些比喻的豫言。在主的恢复里，我们有宝贝和珠子。在前四个比喻中，有麦子、稗子、芥菜和酵。我们不是稗子；我们是麦子和细面。然而，在主的恢复里，仅仅作麦子和细面并不彀。我们若只是麦子或细面，就不会满足。在主的恢复里，也有珠子和宝贝，就是宝石。在主的恢复里，祂必须得著像珠子那样纯净、坚实、真正的召会。在这样的珠子里，没有任何搀杂或不透明。反而牠是全然纯洁且明亮的。你若要知道在主恢复里的召会是甚么，就看珠子。你看珠子，就会知道召会该是甚么。虽然我们还不完全满意，但我们能说，在主恢复里的召会就像珠子一样。不论面包多么坚实，还是可能发酵。但召会成了珠子，就不会再发酵了。谁能把酵放在珠子或宝石里？
4We can interpret the first four parables in a practical way and apply them in a practical way. Now we must do the same with the fifth and sixth parables. Recently the Lord has shown us the practical way to understand them. In order to understand any prophecy in a practical way we need the facts. Only when we see the facts can we understand the prophecy of these parables in a practical way. In the Lord’s recovery we have the treasure and the pearl. In the first four parables we have the wheat, the tares, the mustard, and the leaven. We are not the tares; we are the wheat and the fine flour. However, in the Lord’s recovery it is not adequate simply to be wheat or fine flour. If we are just wheat or fine flour, we shall not be satisfied. In the Lord’s recovery there is also a pearl and the treasure, the precious stones. In His recovery the Lord must have a church that is pure, solid, and genuine like a pearl. In such a pearl there is no mixture or opaqueness. Rather, it is absolutely pure and bright. If you would know what the church in the Lord’s recovery is, look at a pearl. By looking at a pearl, you will know what the church should be. Although we are not yet completely satisfied, we can say that the churches in the Lord’s recovery are like pearls. No matter how solid bread may be, it is still possible for it to be leavened. But when the church has become a pearl, it can no longer be leavened. Who could put leaven into pearl or precious stone
5在主的恢复里，我们必须一面像珠子，另一面像宝石。说到生命，我们是珠子；说到生活，我们是宝贝，宝石。看看:新耶路撒冷：所有的门都是珍珠，墙却是用宝石建造的。珍珠门是为著进入，为著开始；墙是为著彰显。召会是我们的生命，国度是我们的生活。我们是召会，已经从撒但所败坏的世界蒙了重生。但我们不仅是为著开始、进入的珍珠，我们也是为著彰显的宝石。这表征我们的生活是在属天的管治之下。这就是国度。就著召会说，我们是珠子，有生命，新开始，入口。就著国度说，我们是宝贝，宝石，立在那里，是建造起来的，在属天的宪法之下彰显基督。这是我们的生活，和我们的彰显。
5In the Lord’s recovery we on the one hand must be like a pearl and on the other hand like precious stone. Concerning life, we are the pearl; concerning our living, we are the treasure, the precious stone. Look at the New Jerusalem all the gates are pearls, but the walls are built with precious stones. The pearl gates are for entrance, for the beginning; and the walls are for expression. The church is our life, and the kingdom is our living. As the church, we have been regenerated out of the Satan - corrupted world. But we are not only the pearl for the beginning, the entrance; we are also the precious stone for the expression. This signifies our living under the heavenly ruling. This is the kingdom. As the church, we are the pearl having life, a new start, and an entrance. As the kingdom, we are the treasure, the precious stone, standing there as something that has been built up to express Christ under the heavenly constitution. This is our living and our expression.
6有些教师说，国度与以色列有关；但可能没有人说，珠子与召会有关。那些把国度与以色列连在一起的人，太注重道理和时代，一点也不实际。我们不仅需要在道理或时代方面应用宝贝和珠子的比喻，也需要在实际方面应用。我们要实际的应用，就必须看见，在基督教国存在的时期，主在作工要得著宝贝和珠子。基督教国继续与麦子、稗子、大树和面里的酵在一起。但主不仅讲了四个基督教国的比喻，也讲了两个真实且正当召会生活的比喻。主恢复里的召会是在第五和第六个比喻中。今天主恢复里的召会是宝贝和珠子。就著生命说，我们是珠子；就著我们的生活说，我们是宝贝。为著生命，我们是珍珠门；为著我们的生活，我们是用宝石建造的墙。后者是国度生活，就是在神管治权之下的召会生活。
6Some teachers say that the kingdom is related to Israel, but maybe no one says that the pearl is related to the church. Those who relate the kingdom to Israel are too doctrinal and dispensational, not at all practical. We need to apply the parables of the treasure and the pearl not only in a doctrinal way or a dispensational way, but also in a practical way. In order to apply them in a practical way, we must see that during the period of the existence of Christendom, the Lord is working to gain the treasure and the pearl. Christendom continues with the wheat, the tares, the big tree, and the leaven in the meal. But the Lord spoke not only the four parables for Christendom, but two parables for the genuine and proper church life. The churches in the Lord’s recovery are in the fifth and sixth parables. The churches in the recovery today are the treasure and the pearl. As far as life is concerned, we are the pearl; and as far as our living is concerned, we are the treasure. For life, we are the pearl gates; for our living, we are the walls made of precious stones. This latter is the kingdom life, the living of the church under God’s dominion
7这使我们能对新耶路撒冷有更完满的领会。十二个珍珠门表征召会是入口；用宝石建造的墙表征国度，彰显在属天管治之下的生活。当你说，『主耶稣，我何等感谢你，我有神圣的生命。』这就是珠子。然而当你说，『主阿，赐给我更多的恩典，使我灵里贫穷并且清心，使我在你的管治之下，使我受你对付，以致我里面没有任何石头或荆棘，并且活在属天的宪法之下。』这样你立刻就成为宝贝。一面，我们是珠子；另一面，我们是宝贝。
7This enables us to have a fuller understanding of the New Jerusalem. The twelve pearl gates signify the church as the entrance, and the walls built with precious stones signify the kingdom, the expression of living under the heavenly rule. When you say, “Lord Jesus, how I thank You that I have the divine life,” that is the pearl. But when you say, “O Lord, grant me more grace that I may be poor in spirit and pure in heart, that I may be under Your ruling, that I may be dealt with by You so that I will not have any rocks or thorns within me, and that I may live under the heavenly constitution,” you immediately become the treasure. On the one hand, we are the pearl; on the other hand, we are the treasure
8第五个比喻说到人找到了宝贝，第六个比喻说到商人寻找珠子。为著国度，基督是那人；为著召会，祂是商人。这符合整本圣经的观念。国度需要人。要在地上得著神的国，就需要一个人。基督来作这人，神不是作第一个人，乃是作第二个人。首先，这人找到了国度。然后，因著以色列人的弃绝，神就把国度向犹太人藏起来。为著召会，基督是商人，总是在寻找，要得著珍贵的东西。为著国度，那人买了田地，就是地。祂买地的原因是国度在地里。然而，商人要得著珠子，没有把海买下来，他只买了珠子。基督直接买了珠子，但祂没有直接买宝贝，祂乃是直接买田地。虽然基督赎回了召会和地，但祂没有赎回国度。国度不需要赎回或购买的人。然而，失去的地，就是神所创造，然后失去的地，需要赎回的人。此外，召会是神所拣选且豫定的人，也需要一个买主，因为这些人失丧了。所以，国度只需要一个人，但召会需要商人和赎回的人。
8The fifth parable speaks of a man finding a treasure and the sixth, of the merchant seeking a pearl. For the kingdom, Christ is the man, and for the church, He is the merchant. This fits in with the concept of the entire Bible. The kingdom requires a man. In order to have God’skin gdom on earth, there is the need of a man. Christ came as this man, not as the first man, but as the second man. Firstly this man found the kingdom. Then, because of the rejection of Israel, He hid the kingdom from the Jewish people. For the church, Christ is the merchant, one who is always seeking to gain something of high value. Regarding the kingdom, the man bought the field, the earth. The reason he bought the earth is that the kingdom is in the earth. However, in order to gain the pearl, the merchant did not purchase the sea; rather, he bought only the pearl. Christ is the One who bought the pearl directly, but He did not buy the treasure directly. Instead, He bought the field directly. Although Christ redeemed the church and the earth, He did not redeem the kingdom. The kingdom does not require a redeemer or a buyer. However, the lost earth, the earth created by God and then lost, requires a redeemer. Furthermore, the church as God’s chosen and predestinated people also requires a buyer because those people became lost. There fore, the kingdom needs only a man, but the church needs a merchant and a redeemer.
9柒、永远的福音及其结果
9VII. THE ETERNAL GOSPEL AND ITS RESULT
10四十七节说，『还有，诸天的国好像网撒在海里，聚拢各样的水族。』这比喻相当于二十五章三十二至四十六节所说的。这里的网不是象征召会时代所传恩典的福音，乃是象征大灾难时，要向外邦世界所传那永远的福音。（启十四6～7。）撒网的海象征外邦世界，各样的水族象征万民，所有的外邦人。（太二五32。）
10Verse 47 says, “Again, the kingdom of the heavens is like a net cast into the sea and gathering of every kind.” This parable corresponds to 25:32-46. The net here does not signify the gospel of grace, which is preached in the church age, but the eternal gospel, which will be preached to the Gentile world in the great tribulation (Rev. 14:6-7). The sea into which this net is cast signifies the Gentile world, and “every kind” signifies all the nations, all the Gentiles (25:32
11许多世纪以来，网的比喻一直被误解并误用。许多人说，网象征恩典的福音。他们把这比喻比作稗子的比喻，说稗子的比喻里有真信徒和假信徒，网的比喻里有好人和坏人。他们宣称好人是麦子，坏人是稗子。倘若这是真的，那么主耶稣就不太智慧，因为祂用了两个比喻说到同样的事。
11Throughout the centuries, the parable of the net has been misunderstood and applied incorrectly. Many have said that the net signifies the gospel of grace. They have also likened this parable to the parable of the tares, saying that in the parable of the tares we have the real ones and the false ones, and that in the parable of the net we have the good ones and the bad ones. They claim that the good ones are the wheat and the bad ones are the tares. If this is true, then the Lord Jesus would have not been so wise, for He would have used two parables for the same thing
12我们需要再来看七这数字如何构成。首先，牠是由六加一组成的。马太十三章的前六个比喻与召会有关。在召会中有不正常的信徒，在召会周围有假信徒。因此，前六个比喻直接或间接与召会有关。但在召会之外的人，在世界里的人如何?当然这需要一个比喻说到他们。如果马太十三章的七个比喻只说到召会，那么就没有一个比喻说到万民了。这样，马太十三章就不完全了。第七个比喻，网的比喻，与召会无关，却与世界，万民有关。
12Once again we need to consider the way the number seven is constituted. Firstly, it is composed of six plus one. The first six parables in Matthew 13 are related to the church. In the church there are the abnormal ones, and around the church there are the false ones. Thus, directly or indirectly, the first six parables are related to the church. But what happens to the people outside of the church, those in the world? Surely there is the need of a parable to cover them. If the seven parables in Matthew 13 covered only the church, then there would be no parable to cover the nations. In such a case, chapter thirteen would not be perfect. The seventh parable, the parable of the net, is related not to the church, but to the world, to the nations.
13那些与召会有关的人分为三组：正常的真基督徒，得胜者；不正常的真基督徒，失败者；以及假基督徒。主回来的时候，假基督徒，稗子，要捆成捆，丢到火炉里，就是扔在火湖里。那将是稗子的定命。正常的真基督徒，得胜者，要迁到国度的实现里，与基督一同作王。不正常的基督徒要被摆在一个地方，受惩治、管教并刑罚。这六个比喻使我们清楚看见真基督徒和假基督徒。第七个比喻，网的比喻，说到世人的定命。
13Those related to the church are classified into three groups: the real and normal Christians, the overcomers; the real, yet abnormal Christians, the defeated ones; and the false Christians. At the time of the Lord’s coming back, the false Christians, the tares, will be bound into bundles and cast into the furnace of fire, that is, into the lake of fire. That will be the destiny of the tares. The normal, real Christians, the overcomers, will be transferred into the manifestation of the kingdom to be co-kings with Christ. The abnormal ones will be put in a certain place to be chastened, disciplined, and punished. These six parables give us a clear view regarding the real Christians and the false Christians. The seventh parable, the parable of the net, covers the destiny of the worldly people
14这里的网不是恩典的福音，乃是在启示录十四章六、七节所传永远的福音。（见启示录生命读经第四十七篇。）大多数基督教教师忽略了这福音。在大灾难期间，反对所有宗教的敌基督，要逼迫基督徒和犹太人。基督将视这些受逼迫的基督徒为自己的弟兄。因著敌基督要逼迫犹太人和基督徒，就有一位天使要奉差遣传永远的福音。永远的福音和恩典的福音在内容上完全不同。恩典的福音是传悔改并相信主耶稣。然而，永远的福音要说，人应当敬畏神、敬拜神，牠没有触及悔改的问题，也不需要信心。因著敌基督要自封为神，设立自己的像，并且强迫人拜那像，永远的福音就告诉人要敬拜那创造天、地、海的神，不要敬拜敌基督的偶像。此外，永远的福音吩咐人要敬畏神，因为敌基督要领他们逼迫并杀害神的子民。那些杀害神子民的人必定听见，神要来替他们伸冤。所以他们都必须敬畏神。
14The net here is not the gospel of grace. Instead, it is the eternal gospel declared in Revelation 14:6 and 7. (See Life-study of Revelation, Message Forty-seven, pp. 541-547.) Most Christian teachers have neglected this gospel. During the tribulation, Antichrist, who will oppose all religion, will persecute both Christians and Jews. Christ will consider these persecuted Christians His brothers. Because Antichrist will persecute the Jews and the Christians, an angel will be sent forth to proclaim the eternal gospel. The eternal gospel is absolutely different in content from the gospel of grace. The gospel of grace is preached for repentance and faith in the Lord Jesus. The eternal gospel, however, will say that men should fear God and worship Him. It will not touch the matter of repentance nor will it require faith. Rather, because Antichrist will set himself up as God, erecting an image of himself and compelling people to worship it, the eternal gospel will tell people to worship God, the One who created the heavens, the earth, and the sea, not to worship the idol of Antichrist. Furthermore, the eternal gospel will command the people to fear God because Antichrist will be leading them to persecute and to kill God’sp eople. Those who kill God’sp eople must hear that God will come into avenge them. Hence, they all must fear God
15圣经说，基督是神所设立，要审判活人和死人的那一位。（徒十七31，提后四l。）基督回来时要审判活人，这要发生在千年国之前。除了犹太人和基督徒，历代还有许多不信的人，他们多半在主回来之前死了。但祂再来时，有些人仍然活著。这些活著的人将是万民。基督回来时，祂要向他们执行审判。祂不是照著摩西的律法，也不是照著恩典的福音，乃是照著基督回来之前三年半所传永远的福音审判他们。在圣经里，摩西的律法和恩典的福音，都是神审判的根据。在启示录十四章所传永远的福音，将是基督审判列国活人的根据。
15The Bible says that Christ as a man has been appointed by God to judge the living and the dead Acts 17:31; 2 Tim. 4:1). Christ will judge the living at the time of His coming back. This will take place before the millennium. In addition to the Jews and the Christians, there have been throughout the centuries a great many unbelievers, most of whom will have died before the Lord comes back. But a number will still be living at the time He comes again. These living ones will be the nations. When Christ comes back, He will exercise His judgment upon them. He will judge them not according to the law of Moses nor according to the gospel of grace, but according to the eternal gospel declared in the three and a half years immediately prior to Christ’s coming back. In the Bible both the law of Moses and the gospel of grace are a basis for God’s judgment. The eternal gospel declared in Revelation 14 will be the basis for Christ’s judgment upon the living nations
16马太二十五章说，基督回来时，要聚集万民。这段话没有说到犹太人或信徒，却说到万民。有些人争辩说，万民不可能是100主的羊。但诗篇一百篇启示，普天下的人都是主的羊。因此，在主眼中，地上的万民都是祂的羊。祂回来时，要把他们都聚集在祂荣耀的宝座前，在那里祂要根据永远的福音审判他们。照著马太二十五章，王要照著他们对待他小弟兄的方式审判万民。在大灾难期间，犹大人和基督徒要大大受苦。他们将缺乏衣食，并且生病下监。那些听见永远的福音，并且敬畏神、敬拜神的人，将隐密的帮助信徒，给他们一些财物或物质的援助。王视那些善待信徒的人为绵羊，却视那些不善待信徒的人为山羊。山羊要被扔在永火里，绵羊却要迁到千年国，作地上的公民。
16Matthew 25 says that when Christ comes back He will gather the nations together. This portion of the Word does not speak of either the Jews or the believers, but of the nations. Some have argued saying that the nations could not be the Lord’s sheep. But Psalm reveals that all the people on earth are the sheep of the Lord. Hence, in the Lord’se yes all the people son this earth are His sheep. When He comes back, He will gather them all before the throne of His glory, and there He will exercise His judgment upon them, based upon the eternal gospel. According to Matthew 25, the King will judge the nations according to the way they have treated His little brothers. During the tribulation, the Jews and the Christians will suffer a great deal. They will lack food and clothing, they will be sick, and they will be imprisoned. The ones who hear the eternal gospel and who fear God and worship Him will secretly help the believers, rendering them some financial or material assistance. Those who treat the believers favorably will be regarded by the King as sheep. But those who do not treat them well will be regarded as goats. The goats will be cast into eternal fire, but the sheep will be transferred to the millennium to be the citizens on the earth.
17前六个比喻说到与召会有关的各方面。网的比喻说到属世的人。召会是出自海中的珠子。召会从海中被呼召出来之后，留在海中的就是要活在外邦世界里的万民。主回来时，要差遣天使收集所有海中的东西。他们聚集在主荣耀的宝座前之后，将照著他们在大灾难期间对待信徒的方式被分开。善待信徒的要视为绵羊，好人；恶待信徒的要视为山羊，恶人。好人要迁到那从创世以来（不是在创世以前）为他们所豫备的千年国。这些好人将成为要来国度里的公民，恶人却要被扔在永远的火湖里。这就结束了这世代。
17The first six parables cover various aspects related to the church. The worldly people a recovered in the parable of the net. The church is a pearl out of the sea. After the church has been called out of these a, what remains in these a is the nations who will be living in the Gentile world. At the Lord’s coming back, He will send out His angels to collect all the things in the sea. After they have been collected before the throne of His glory, they will be divided according to the way they have treated the believers during the tribulation. Those who have treated them well will be considered the sheep, the good ones, and those who have treated them poorly will be considered the goats, the evil ones. The good ones will be transferred to the millennial kingdom, which has been prepared for them from the foundation of the world (not before the foundation of the world). There these good ones will be the citizens of the coming kingdom. But the evil ones will be cast into the lake of eternal fire. This will close the age.
18马太十三章给我们清楚的异象。在这一章里，我们看见七个比喻结束了这个世代。主要照著前六个比喻对待召会，并且照著最后一个比喻对待世界，万民，藉此结束这个世代。在这些比喻中，我们看见了诸天之国奥秘的各方面。有这幅清楚的图画在我们面前，我们就晓得我们在那里，以及我们要去那里。我们也晓得不信的人在那里，他们要去那里，以及他们的定命是甚么。
18Matthew 13 presents us a clear vision. In this chapter we see that all seven parables close this age. The Lord will end this age by dealing with the church according to the first six parables and by dealing with the world, the nations, according to the last parable. In these parables we see all the aspects of the mysteries of the kingdom of the heavens. With this clear picture before us, we know where we are and where we are going. We also know where the unbelievers are, where they are going, and what their destiny will be
19捌、新旧东西的库藏
19VIII. THE TREASURE OF THINGS NEW AND OLD
20在本章末了，主说了一个附加的比喻。五十二节说，『祂又对他们说，因此，凡经学家作诸天之国门徒的，就像一个作家主的人，从他库里拿出新旧的东西来。』主说了七个关于国度奥秘的比喻之后，把作门徒的经学家比喻为家主，这家主有一个库藏，就是新旧东西的丰富贮藏。这些新旧的东西，不仅象征圣经的新旧知识，也象征在国度里生命的新旧经历。
20At the end of this chapter the Lord spoke an additional parable. Verse 52 says, “And He said to them, Therefore, every scribe discipled to the kingdom of the heavens is like a man that is a householder, who brings forth out of his treasure things new and old.” After giving the seven parables concerning the mysteries of the kingdom, the Lord likened the discipled scribe to a householder who has a treasure, a rich store, of things new and old, signifying not only the new and old knowledge of the Scriptures, but also the new and old experiences of life in the kingdom
21这附加的比喻论到一个作了诸天之国门徒的经学家。经学家就是旧约里的学者，懂得摩西和申言者书的人。在这比喻中，主不是用『相信』这辞，乃是用『作...门徒』这辞。这样一个有学问的人，作了诸天之国的门徒。从前他是旧约时代的学者，但如今他作了诸天之国的门徒。这就是说，他已受教进入神新的经纶。他晓得神旧的经纶，但如今他已受教进入神新的经纶。为这缘故，他被比喻为一个作家主的人，从他库里拿出新旧的东西来。新东西和旧东西放在一起，就有宝贵的东西。使徒保罗就是这样的人。他原是旧约的经学家，有一天他受教进入神新约的经纶。因此，保罗能拿出新旧的东西来。这使他有资格写希伯来书。在这卷书中，保罗拿出许多旧东西，用新东西作解释。
21This added parable concerns ascribe who has been discipled into the kingdom of the heavens. A scribe was a scholar in the Old Testament, one who knew the books of Moses and the prophets. In this parable the Lord does not use the word “believed,” but the word “discipled.” Such a learned one has been discipled into the kingdom of the heavens. Formerly he was a scholar of the Old Testament dispensation, but now he has been discipled into the kingdom of the heavens. This means that he has been discipled into God’s new economy. He knew God’sold economy, but now he has been discipled into God’s new economy. For this reason he is likened to a householder who brings forth out of his treasure things new and old. When the new things are put with the old things, we have the precious things. The Apostle Paul was such a person. He was an Old Testament scribe who one day was discipled into God’s New Testament economy. Hence, Paul could bring forth the old things and the new things. This qualified him to write the book of Hebrews. In this book Paul brings forth many of the old things, with the new things as the interpretation.
22主说这比喻时，期待祂的听众里有些会成为经学家，而不都是像彼得、约翰、雅各、安得烈那样的渔夫。主耶稣是智慧的，在新经纶转弯的时候，祂必须到加利利去寻找没有学问的渔夫。但在转弯之后，就需要一些有学问的人实现所有的奥秘。尽管那些加利利人听见主讲说一切的奥秘，但他们不是经学家。彼得在他的著作里没有题到许多旧约的事，约翰也没有。但保罗不是加利利渔夫，他是作国度门徒的经学家。因此他有丰富的贮藏，丰富的库藏。
22In giving this parable the Lord was expecting that some of His listeners would be scribes, not all fishermen like Peter, John, James, and Andrew. The Lord Jesus is wise. At the turn of the new economy, He had to go to Galilee to find the unlearned fishermen. But after the turn had taken place, there would be the need of some learned ones to carry out all the mysteries. Although those Galileans heard the Lord speak all the mysteries, they were not scribes. In his writing, Peter did not refer to many things from the Old Testament; neither did John. But Paul was not a Galilean fisherman. He was a scribe who had been discipled into the kingdom. Therefore, he had a rich store, a rich treasure
23主的恢复不仅需要无学问的加利利人，也需要经学家。主对加利利渔夫讲说国度的比喻之后，说了另一个关于经学家作诸天之国门徒的比喻。主似乎说，『你们加利利渔夫必须听这话。你们不足以实现神新约的经纶。我能用你们转弯，但转弯之后，你们就不彀了。我需要一些经学家。我需要像在迦玛列脚前受过教的大数扫罗那样的人。』在这件事上，我们看见主的智慧。青年人，你们需要进最好的大学，得著学位，然后你们就会成为经学家。今天主不仅需要加利利渔夫来转弯；祂也需要经学家。
23The Lord’s recovery needs not only the unlearned Galileans, but also the scribes. After the Lord spoke the parables of the kingdom to the Galilean fishermen, He spoke another parable regarding the scribe discipled into the kingdom of the heavens. The Lord seemed to be saying, “You Galilean fishermen must listen to this. You are not adequate to carry out God’s New Testament economy. I can use you to make the turn, but after the turn has been made, you will not be adequate. I need some scribes. I need one like Saul of Tarsus who studied at the feet of Gamaliel.” In this matter we see the Lord’s wisdom. Young people, you need to go to the best colleges and earn a degree. Then you will be scribes. Today the Lord needs not only the Galilean fishermen to make the turn; He also needs the scribes
24门徒听见关于国度奥秘的比喻时，也许非常喜乐，并且说，『阿利路亚，我们加利利渔夫，知道一切国度的奥秘！』但主也许说，『你们很喜乐，但我仍然需要一些经学家。真遗憾，你们没有一人是经学家。彼得，你会适合于五旬节那天，适合于撒网并捉住许多人。但这么多人被带进召会以后，你要怎样对待他们？你们加利利渔夫没有能力作这事。我需要一些满有知识的经学家，一些受教进入我经纶的经学家。这些经学家要从他们的知识和经历中拿出新旧的东西来。』因著保罗在宗教上的精深，他能写加拉太书。然而彼得无法写这样一卷书。这由彼得后书的话得著证实。（彼后三15～16。）在撒网的事上，也许他是带头的渔夫，但他在犹太宗教上不精深。彼得不像大数的扫罗那样认识利未记和诗篇。因此，所有的加利利渔夫都被经学家的比喻征服了。我们若把这比喻应用在保罗身上，我们就看见他有何等丰富的库藏。他能从他库里拿出新旧的道理和新旧的经历。我盼望有些青年人会成为经学家。为著主今天的恢复，我们需要渔夫，也需要经学家。
24When the disciples heard the parables concerning the mysteries of the kingdom, they might have been very happy and said, “Hallelujah, we, the Galilean fishermen, know all the mysteries of the kingdom!” But the Lord might have said, “You are happy, but I still need some scribes. Sorry, none of you is a scribe. Peter, you will be good for the day of Pentecost, good for throwing the net and catching a large number of people. But after so many have been brought into the church, how will you deal with them? You Galilean fishermen do not have the ability for this. I need some scribes full of knowledge, some scribes discipled into My economy. These scribes will pull out the things new and old both from their knowledge and from their experience.” Because Paul had advanced in religion, he could write the book of Galatians. Peter, however, could not write such a book. This is proved by Peter’sword in his second book (2 Pet. 3:15-16). Perhaps he was the leading fisherman in casting the net, but he was not advanced in the Jewish religion. He did not know the books of Leviticus and Psalms as well as Saul of Tarsus did. Thus, all the Galilean fishermen were subdued by the parable of the scribe. If we apply this parable to Paul, we see what a rich treasure he had. Out of his treasure he could bring forth new doctrines and old doctrines, new experiences and old experiences. I hope that some of the young people will become scribes. For the Lord’s recovery today we need both the fishermen and the scribes.