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马太福音生命读经 · 第45篇

达到荣耀的路（四）

THE PATHWAY TO GLORY (4)
1我们在达到荣耀的路上跟随主时，经历弃绝、必需之物的缺乏、以及海上的风暴。此后，我们面对从宗教来的控告。在本篇信息中，我们要看见主如何对付传统宗教徒的控告。（太十五1～20。）
1As we follow the Lord on the pathway to glory, we experience rejection, the lack of necessities, and the storm on the sea. After this, we face the accusations from religion. In this message we shall see how the Lord dealt with the accusations of the traditional religionists (15:1-20
2伍、远离宗教的传统
2V. KEPT AWAY FROM RELIGIOUS TRADITION
一 、被宗教徒控告吃饭的时候不洗手
A. Accused by the Religionists of Not Washing Hands When Eating
3马太十五章一、二节说，『那时，有法利赛人和经学家从耶路撒冷来到耶稣跟前，说，你的门徒为甚么违犯古人的传统？因为他们吃饭的时候不洗手。』虽然主放弃了弃绝祂的宗教徒，他们仍不停止对祂的烦扰。他们从宗教的中心耶路撒冷来到祂跟前，为要找祂的毛病。然而他们的烦扰却给主另一机会，启示真正洁净的真理。（太十五10～11，15～。）法利赛人和经学家问主耶稣，祂的门徒为甚么违犯古人的传统。这启示门徒跟从主，并不遵守老旧的传统；他们不顾别的，只顾属天君王的同在。
3Matthew 15:1 and 2 say, “Then there came to Jesus from Jerusalem Pharisees and scribes, saying, Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.” Although the Lord had forsaken the rejecting religionists, they still would not cease to trouble Him. They came to Him from their religious center, Jerusalem, in order to discover His faults. However, their troubling afforded Him another opportunity to reveal the truth about how to be really clean (v v. 10-11, 15-20). The Pharisees and scribes asked the Lord Jesus why His disciples 20 transgressed the tradition of the elders. This reveals that the disciples did not keep the old traditions in following the Lord. They cared only for the heavenly King’s presence, not for anything else.
4二节所说的古人，不是民中的长老，乃是古代的人，已过时代的人。古时，有些宣称为著神的人有某些作法，他们的作法至终成了主耶稣在地上时，犹太人所遵守的传统。例如，某些古人吃饭时有洗手的规矩，在主耶稣的时代，这是一种传统。然而，这不是圣经中的诫命。神所吩咐的事绝不会成为传统，因为神的话是常新的。反之，传统乃是人所发明或发起的东西。
4The elders spoken of in verse 2 were not the elders of the people, but the people of ancient times, those of bygone generations. In the past, some of those who claimed to be for God had certain practices, and their practices eventually became the traditions that were observed by the Jews when the Lord Jesus was on earth. For example, certain of the ancients adopted the regulation of washing their hands whenever they ate. At the time of the Lord Jesus, this was a tradition. However, it was not a commandment in the Bible. Nothing commanded by God could ever become a tradition, for God’sword is always fresh. A tradition, on the contrary, is something invented or initiated by man
5有些反对者说，我们该回到所谓历史的召会，并跟随传统的作法。最近，有一班所谓基要派的基督徒甚至发表了一篇文章，呼吁基督徒回到历史的召会。但历史的召会已经采用了许多完全不合圣经的规矩，并且对于圣经中没有的事作了许多决定。例如，敬拜马利亚就是以弗所会议所认可的。今天基督教国的传统，此主耶稣在地上时的犹太教传统还多。今天传统在基督教国里非常得势。庆祝圣诞节的传统，就是一个例子。有一个批评我们的人说，圣诞节的起源不是异教的。他甚至否认圣诞树是异教的事实。圣诞树是异教、邪恶、拜偶像的。在主活的见证和传统的召会之间不能一致。今天我们这些跟从主的门徒，因著不愿遵守这些传统而遭受反对。
5Some of the opposers have said that we should return to the so-called historic church and follow the traditional practices. Recently, a group of so-called fundamental Christians even published an article appealing to Christians to return to the historic church. But the historic church has adopted many regulations that are absolutely unscriptural, and it has made many decisions regarding things not found in the Bible. Consider, for example, the worship of Mary, which was sanctioned by the Council of Ephesus. There are more traditions in Christendom today than in Judaism when the Lord Jesus was on earth. Traditions are very prevailing in Christendom today. The traditional celebration of Christmas is an example. One of our critics has said that the origin of Christmas is not pagan. He even denied the fact that the Christmas tree is pagan. The Christmas tree is pagan, evil, and idolatrous. There can be no reconciliation between the Lord’s living testimony and the traditional church. We are opposed because we, as the disciples following the Lord today, would not keep such traditions.
二 、宗教徒的假冒为善
B. The Hypocrisy of the Religionists
因著传统违犯神的诫命
1. Transgressing the Commandment of God 1. because of Tradition
6三节说，『祂就回答他们说，你们为甚么因著你们的传统，违犯神的诫命？』犹太的宗教徒控告主的门徒违犯传统，主却定罪他们因著传统违犯神的诫命。他们顾到传统，却忽略神的诫命。原则上，今天宗教的人也作同样的事。罗马天主教和大多数更正教的公会，也因著他们的传统，使神的话失去效力。
6Verse 3 says, “And He answered and said to them, Why do you also transgress the commandment of God because of your tradition?” The Jewish religionists accused the Lord’s disciples of transgressing their tradition, but the Lord condemned them for transgressing the commandment of God because of their tradition. They ignored God’s commandment by caring for their tradition. In principle, the religious people today do the same. In many ways both the Roman Catholic Church and the Protestant denominations make void the word of God because of their traditions
7在四节主继续说，『原来神说，「当孝敬父母，」又说，「咒骂父母的，要被处死。」』主在这里对付法利赛人和经学家，不仅定罪他们因著传统使神的话失去效力，也含示人应当孝敬父母。神在人中间的行政，命定人应当孝敬父母。祂在十条诫命中，把这点列为人与人关系的头一条。（出二十12。）可是人堕落的天性总想忽视父母，也就是说，总想背叛神的行政。主这属天的王，要带人回到神的行政里，就强调人应当孝敬父母。这符合诸天之国的宪法中，关于成全律法的话。（太五17～19。）因此，使徒也非常强调这件事。（弗六1～，西三20。）我们这些国度的子民，必须孝敬父母，不可像犹太宗教徒那样为自己找藉口。任何藉口，都指明我们不是在属天的管治之下，乃是随从堕落的天性和这世代背叛的潮流。
7In verse 4 the Lord continued, “For God said, Honor your father and mother; and, he who speaks evil of father or mother, let him die the death.” The Lord’s dealing with the Pharisees and scribes here not only condemned them for making void the word of God because of their tradition, but also implied that man should honor his parents. God in His government among men has ordained that man should honor his parents. Among the ten commandments (Exo. 20:12), He has made this the first commandment concerning human relationships. Fallen human nature, however, always attempts to ignore the parents, that is, to rebel against God’s government. The Lord as the heavenly King, in order to bring man back to God’s government, emphasized that man should honor his parents. This corresponds to His word in the constitution of the kingdom of the heavens concerning the fulfillment of the law (5:17-19). Hence, the Apostle also emphasized this matter strongly (Eph. 6:1-3; Col. 3:20). We the3 kingdom people must honor our parents and not excuse ourselves as the Jewish religionists did. Any excuse indicates that we are not under the heavenly ruling, but that we are following our fallen human nature and the rebellious trend of today’s generation.
8在主耶稣和法利赛人的对抗中，主不顾传统。反之，祂将神的话指示他们。原则上，我们今天在作同样的事。人仍然藉著他们的传统，使神的话失去效力，我们今天也被控告为不遵守传统。最近，有一个反对我们的人曲解帖前五章二十三节，这一节说到人的三部分－灵、与魂、与身子。他说这一节的『与，』原文也可译作『就是。』但在这一节，我们若将这连接词译作『就是，』灵、魂、身子就彼此相等了。这就像医生说，人的腿与胃相同，胃与心脏相同，那是怎样的医学谎言！在基督教国里，许多人仍坚持传统，在所谓的召会中，这些传统非常得势。但主却兴起了我们，回到祂纯净的话上。我们不顾人的传统、教训或作法。这得罪了一些人，我们就被控告为破坏『召会。』但人控告我们所破坏的『召会，』实际上并不是召会，乃是传统的召会，公会，宗派。
8In the Lord Jesus’ encounter with the Pharisees, the Lord did not care for the traditions. On the contrary, He referred them to the word of God. In principle, we are doing the same today. Men are still making void God’sword by means of their tradition, and we are being accused today of not keeping the traditions. Recently, one of our opposers twisted 1 Thessalonians 5:23, a verse that speaks of the three parts of man— the spirit and soul and body. He said that in this verse the Greek word translated “and” could also be rendered “even.” But if we use “even” for the Greek conjunction in this verse, the spirit, soul, and body would equal one another. This is like a doctor saying that a person’s legs are the same as his stomach and the stomach as the heart. What medical quackery that would be! In Christendom many still insist on the traditions, and in the so-called churches these traditions are very prevailing. But the Lord has raised us up to come back to the pure Word. We do not care for man’s tradition, teaching, or practice. This has offended some, and we have been accused of damaging the “church.” But the “church” we are accused of damaging is not actually the church; rather, it is the traditional church, the denominations, the sects
9为著马太十五章的记载赞美主！这记载的所有方面都和我们今天的情形相符。主耶稣和祂的跟从者受传统主义者的控告，我们今天也受宗教徒的控告。主回答那些控告祂门徒的人时似乎说，『你们法利赛人控告我的门徒破坏你们的传统。你们需要看见，你们因著固守传统破坏了神的诫命，并且你们还继续破坏。』这样主就把他们带回到纯净的话上，告诉他们甚么是神的诫命，甚么是人的传统。今天也是一样。人控告我们不跟随历史的召会，就是不跟随传统。我们回答说，我们必须回到纯净的话上，不顾历史召会的传统。在历史召会的各种会议和信条上，没有题到七灵。这就是说，我们若跟随传统对三一的观念，就会忽略七灵。批评我们的人说，『你们不尊重古时明确陈述关于三一信条的会议。』我们回答说，『我们不跟随信条。那些是人的教训和传统。我们回到纯净的话上。我们在圣经里所找到的，比信条上所包括的更多，因为圣经题到七灵，你能在信条上找到关于七灵的话么？』这仅仅是一个例证，说明主的恢复与传统基督教之间的缺隙。这缺隙存在是因为主的恢复完全基于神纯净的话，而基督教充满了传统。
9Praise the Lord for the record in Matthew 15! All the aspects of this record coincide with our situation today. The Lord Jesus and His followers were accused by the traditionalists, and today we are accused by the religionists. In answering those who accused His disciples, the Lord seemed to say, “You Pharisees accuse My disciples of breaking your traditions. You need to see that you have broken God’s commandment by holding to your tradition, and you continue to break it.” In this way the Lord brought them back to the pure Word, telling them what was the commandment of God and what was man’s tradition. It is the same today. We are accused of not following the historic church, that is, of not following the traditions. We answer that we must come back to the pure Word and not care for the traditions of the historic church. In the various councils and creeds of the historic church, there is no mention of the seven Spirits. This means that if we follow the traditional concept of the Trinity, we shall neglect the seven Spirits. Our critics say, “You don’tho nor the ancient councils which formulated the creeds regarding the Trinity.” We respond, “We don’t follow the creeds. They are man’s teaching and tradition. Instead, we come back to the pure Word. In the Bible we find something more than what is included in the creeds, for the Bible speaks of the seven Spirits. Can you find a word about the seven Spirit sin your creed?” This is merely one illustration of the gap between the Lord’s recovery and traditional Christianity. This gap exists because the recovery is based wholly upon the pure Word, whereas Christianity is filled with traditions.
用嘴唇尊敬神，心却远离祂
2. Honoring God with the Lips, 2. but the Heart Being Away from Him
10在七、八节，主耶稣说，『假冒为善的人哪，以赛亚指著你们所申言的是对的；他说，「这百姓用嘴唇尊敬我，心却远离我。」』国度属天的管治，所要求的不是仅仅外面的作法，乃是里面的实际；所对付的不是嘴唇的发表，乃是内心真实的光景。法利赛人的传统是外面的，主所关切的却是里面的东西。今天宗教里有些人反对我们，因为他们是为著外面的东西。他们不懂得里面的生命或主观的真理。有些人宣称，因为基督在诸天之上，祂就不能实际的住在我们里面，仅仅由圣灵代表祂在我们里面。这指明他们没有主观的基督，只有客观的基督。但在主的恢复里，我们有客观的基督，也有主观的基督。那些人说基督仅仅有个代表在我们里面，他们这样教导是因为他们相信父、子、灵在神格里是三个分开的个体。他们坚持说，因为子在诸天之上，祂就不可能在我们里面。这样争辩的人，实际上是三神论者。他们相信一而三，却不相信三而一。然而，圣经中并没有题示，指明神格里的三者是分开的。反而主耶稣对腓力说，『我在父里面，父在我里面，你不信么?』（约十四10。）在同一节主继续说，『我对你们所说的话，不是我从自己说的，乃是住在我里面的父作祂自己的事。』这一节启示，子说话时，就是父作工。
10In verses 7 and 8 the Lord Jesus said, “Hypocrites! Isaiah has well prophesied concerning you, saying, This people honors Me with their lips, but their heart is faraway from Me.” The heavenly ruling of the kingdom requires inward reality, not mere outward practice, in that it deals with the real condition of the heart, not the expression of the lips. The tradition of the Pharisees was outward, but the Lord’s concern was for something inward. Some in today’s religion oppose us because they are for the outward things. They do not know the inner life or the subjective truths. Some claim that because Christ is in the heavens, He cannot actually dwell in us but He is merely represented in us by the Holy Spirit. This indicates that they do not have the subjective Christ; they have only the objective Christ. But we in the Lord’s recovery have both the objective Christ and the subjective Christ. Those who teach that Christ is merely represented in us do so because they believe that in the Godhead the Father, Son, and Spirit are three separate individuals. Because the Son is in the heavens, they insist that it is impossible for Him to be in us. Those who argue this way are in practice tritheists. They believe in the one-in- three, but not in the three-in-one. However, in the Bible there is not a hint to indicate that the three in the Godhead are separate. On the contrary, the Lord Jesus said to Philip, “Do you not believe that I am in the Father, and the Father is in Me?” (John 14:10). In the same verse the Lord continued by saying, “The words which I speak to you, I do not speak from Myself; but the Father Who abides in Me, He does His works.” This verse reveals that when the Son speaks, the Father works.
11约翰七章二十九节说，『我却认识祂，因为我是从祂来的，是祂差了我来。』约翰十五章二十六节说，『但我要从父差保惠师来，就是从父出来实际的灵，祂来了，就要为我作见证。』这些经文和约翰六章四十六节的介系词『从，』原文有『从...同...』的意思。子不仅从父而来，也同父而来。在约翰十五章二十六节主说，祂要差遣灵从父且同父而来。按照人的观念，灵是从父差来的，父留在诸天之上。然而，实际的灵为子从父所差，不仅从父而来，且同父而来。保惠师从父且同父而来。父是源头。这灵从源头而来，并不是离开源头，乃是带著源头同来。这灵为子所差，且与父同来，要为子作见证。神格的三乃是三而一。父、子、灵不是三位分开的神，乃是一位独一的神。这是照著神纯净的话对三一神正确的领会。然而，那些持守传统三一观念的人，实际上是讲说三位神。
11John 7:29 says, “I know Him, because I am from Him, and He sent Me,” and John 15:26 says, “But when the Comforter comes, Whom I will send to you from the Father, the Spirit of reality Who proceeds from the Father, He will testify concerning Me.” The Greek preposition rendered “from” in these verses and in John 6:46 has the meaning of “from with.” The Son is sent not only from the Father, but also from with the Father. In John 15:26 the Lord says that He will send the Spirit from with the Father. According to the human concept, the Spirit is sent from the Father, and the Father remains in the heavens. However, the Spirit of reality is sent by the Son, not only from the Father, but also with the Father. The Comforter comes from the Father and with the Father. The Father is the source. When the Spirit comes from the source, it does not mean He leaves the source, but that the source comes with Him. This Spirit, sent by the Son and coming with the Father, will testify concerning the Son. The three of the Godhead are three-in-one. The Father, the Son, and the Spirit are not three separate Gods, but the one unique God. This is the correct understanding of the Triune God according to the pure Word of God. However, those who hold the traditional concept of the Trinity in actuality have three Gods
12说基督不在我们里面的人，对基督不能有主观的经历。他们若不信基督今天是住在我们灵里赐生命的灵，怎能主观的经历祂？因著他们对基督缺乏主观的经历，他们就控告我们为异端。此外，他们否认彼后一章四节所启示的事实，就是信徒有分于神的性情。他们教导说，这一节里『神的性情，』意思不是神的性情，乃是神的美德。他们还宣称，有神的性情就是成为神自己。不仅如此，他们还控告我们教导进化为神。不错，我们的确说我们有神的性情，因为我们从我们的神而生。说儿子没有父亲的性情，这是何等荒谬！因为我们已从神圣的父而生，我们当然有祂的生命连同祂的性情。但这不是说，我们成为或正在成为神自己。按照纯净的话，我们也说，今天的召会就3:15-是神显现于肉体。（提前三15～16。）因为我们照著圣经这样说，我们又被控告为使自己成为神，并且教导进化为神。他们真的控告我们使召会成为神格的第四者！这个控告是何等邪恶！
12Those who say that Christ is not in us cannot have subjective experiences of Christ. How can they experience Him subjectively if they do not believe that Christ today is the life-giving Spirit indwelling our spirit? Because they lack the subjective experience of Christ, they accuse us of being heretical. Furthermore, they deny the fact, revealed in 2 Peter 1:4, that the believers are partakers of the divine nature. They teach that in this verse the phrase “divine nature” does not mean divine nature, but divine virtue. They also claim that to have the divine nature is to become God Himself. Furthermore, they accuse us of teaching evolution into God. Yes, we do say that we have the divine nature, because we have been born of our God. How ridiculous to say that a son does not have the nature of his father! Because we have been born of the divine Father, we certainly have His life with His nature. But this does not mean that we become or are becoming God Himself. According to the pure Word, we also say that the church today is the manifestation of God in the flesh (1 Tim. 16). Because we say this according to the Bible, we are again accused of making ourselves God and of teaching evolution into God. We are actually accused of making the church the fourth member of the Godhead! How evil is this charge!
13一九七七年十月，在台北举行了一次国际特会。从那年正月我就开始寻求主，那次特会中我该讲甚么主题。到十月一日，我还不知道主题是甚么。别人问起时，我只能说，『我不知道。』但在一九七七年十月二日，有个很大的集会发表了反对我们的言论。我们有许多弟兄姊妹参加了那次集会，并且给了我们有关的报导。我一听见他们的报导，立刻领悟我该说到对基督主观的经历。我知道那些反对我们的人，对主观的经历基督毫无所知。他们只顾圣经、基督、和召会的客观知识和道理。因此，我有负担告诉特会中众召会的代表，我们需要主观的经历基督。
13In October, 1977, an international conference was held in Taipei. From January of that year I began to seek the Lord concerning the subject on which I should speak during that conference. By the first of October, I still had no idea what the subject would be. When asked about it, I could only say, “I don’t know.” But on October 2, 1977, a speech against us was delivered before a large congregation. Many of our brothers and sisters attended that meeting and gave us a report concerning it. Upon hearing their report, I immediately realized that I should speak on the subjective experiences of Christ. I realized that those opposing us do not know anything about the subjective experience of Christ. They care only for objective knowledge and doctrine of the Bible, of Christ, and of the church. Thus, I was burdened to tell all the churches represented in the conference that we need to experience Christ in a subjective way
14法利赛人与主耶稣和跟从祂者之间的问题，是法利赛人只顾外面的传统、仪式和作法，例如，洗手。他们丝毫不顾里面的实际。所以，主耶稣向他们指出人里面心的问题。主似乎说，『不要顾到外面洗手的作法，需要洁净的污秽是在你们里面。』今天在主的恢复里，我们同样不顾外面的事，却顾到里面的实际。
14The problem between the Pharisees and the Lord Jesus and His followers was that the Pharisees cared only for outward tradition, ritual, and practice, for example, the washing of hands. They cared nothing whatever for inward reality. Therefore, the Lord Jesus pointed them to the inward matter of the heart. The Lord seemed to say, “Don’t care for this outward practice of washing of hands. The dirt that needs to be cleansed away is within you.” In the Lord’s recovery today we likewise do not care for outward things; rather, we care for inward reality
15一九六八年，洛杉矶有许多圣徒被激动，在水里埋葬。结果，好些反对者就定罪我教导再浸。然而，我没有这样教导。但我乐于看见觉得自己老旧的圣徒，在水里埋葬自己。当然这比去赌场好多了。香港有些基督徒搓麻将，牧师并不定罪这事。然而，有人跳进水里埋葬自己时，牧师却说这是异端。今天许多在水里埋葬过的人都满有主的同在。主在意里面的实际，不在意外面的作法。我对那些批评再受浸的人说，『以色列人过红海，这清楚的豫表受浸。（林前十1～2。）但后来他们过约但河，那不是埋葬么？以色列人必须过约但河，因为他们已经老旧了。他们经过红海之后，若对主忠信，并且进了美地，就不需要过约但河了。但因著他们的不信，以及在旷野飘流的年日，他们变得老旧了。所以，他们需要经过约但河，藉以埋葬老旧，并且得以更新。十二块石头埋在河中，代表老旧的以色列人；十二块石头从河中取出，立在地上代表更新的以色列人。不错，你多年前受浸了，但从那时起你一直在旷野飘流。你需要埋葬且更新。』主不在意外面的仪式或规条，祂只在意里面的实际。
15In 1968 many saints in Los Angeles were stirred up to be buried in the water. As a result, a number of opposers condemned me for teaching rebaptism. However, I did not teach this. But I was happy to see the saints who felt they were old bury themselves in the water. Certainly this is much better than attending a casino. Certain Christians in Hong Kong played Mah-Jongg, and the pastors did not condemn it. However, when some leaped into the water to bury themselves, the pastors said that this was heretical. Today many of those who were buried in the water are very much with the Lord. The Lord cares for inward reality, not for the outward practice. To those who criticized the ones who were baptized again, I said, “The children of Israel crossed the Red Sea, which is clearly a type of baptism (1 Cor. 10:1, 2). But later they crossed the Jordan River. Was that not a burial? The children of Israel had to pass the River Jordan because they had become old. If, after they passed through the Red Sea, they had been faithful to the Lord and had entered into the good land, there would have been no need to cross the Jordan. But because of their unbelief and their years of wandering in the wilderness, they became old. Hence, they needed to bury the oldness and to be renewed by passing through the River Jordan. Twelve stones were buried in the river to represent the old Israel, and twelve stones were brought out of the river and set on the land to represent the renewed Israel. Yes, you were baptized years ago, but since that time you have been wandering in the wilderness. You need to be buried and renewed.” The Lord does not care for out ward rituals or regulations; He cares only for inward reality.
16因为主在意里面的实际，我们就不关切外面的聚会方式。聚会大声或安静都算不得甚么。我们只在意里面对基督的经历，在意里面的实际。我们的手脏不脏无所谓；要紧的是我们里面各部分的光景。
16Because the Lord cares for inward reality, we are not concerned about the outward way of having our meetings. It means very little whether the meeting is loud or quiet. We care only for the inward experience of Christ, for inward reality. It is an insignificant matter whether our hands are dirty; it is the condition of our inward parts that is important
17八节说，『这百姓用嘴唇尊敬我，心却远离我。』跟随传统的人也许外面用嘴唇尊敬主，心却远离神。外面传统的作法似乎是为著神，然而事实上，许多跟随传统之人里面的所是并不是为著神。你相信大多数基督徒是为著神过圣诞节么？表面上也许是；事实上在圣诞节的习俗中，许多人的心并不是为著神。他们有外表，却没有里面的实际。他们外面有表白信仰的嘴唇，心却远离主。在主的恢复里，我们不是只谈论，却没有里面的实际。我们说话若没有实际，就太可怜了。传统就是嘴唇发表，心里却没有实际。
17Verse 8 says, “This people honors Me with their lips, but their heart is far away from Me.” Those who follow the traditions may honor the Lord outwardly with their lips, but their heart is far away from God. The outward practice of the traditions seemingly is for God. Actually, however, the inward being of so many who follow the traditions is not for God. Do you believe the majority of Christians observe Christmas for God? Apparently they may be; actually, in the practice of Christmas, the heart of many is not for the Lord. They have the appearance, but not the reality. They have an outward professing lip, but their heart is away from the Lord. In the Lord’s recovery we are not talking without inward reality. If we speak without reality, we are more than pitiful. Tradition is a matter of utterance from the lips without reality in the heart
敬拜神也是徒然，
3. Worshipping God in Vain, 3.
18因为将人的吩咐（传统）教导人
18Teaching the Commandments (Traditions) of Men
19九节说，『他们敬拜我也是徒然，因为他们将人的吩咐当作教训教导人。』这启示出，有些对神的敬拜可能是徒然的，主要的原因乃是将人的吩咐当作教训。我们必须照著神的话，就是照著真理，敬拜神。许多定罪我们聚会太吵的人，无心为著神。我再说，在神眼中，不是外表的问题，乃是里面实际的问题；不是我们的所说，乃是我们的所是。看看在所谓基督教的礼拜中，美丽的青年女子穿著短裙独唱。许多听她们的人心在那里？也许是在淫乱里。为甚么独唱的不是年长的妇女，乃是吸引人的青年女子？这是敬拜神么？不，这对圣别的神是可憎的！但我们的吵闹对祂不是可憎的。让我们从灵里向主欢呼。（诗一:1。）我们喜欢呼喊：『赞美主！阿们！耶稣是主！』我们不在意外表，我们在意里面的实际。
19Verse 9 says, “But in vain do they worship Me, teaching as teachings the commandments of men.” This reveals that some worship to God may be in vain. The main cause of this is the teaching of the commandments of men. We must worship God according to His word, which is the truth. Many of those who condemn our meetings for being too noisy have no heart for God. Again I say, in the eyes of God it is not a matter of the outward appearance, but a matter of the inward reality, not a matter of what we say, but a matter of what we are. Consider the so-called Christian services in which solos are sung by beautiful young ladies in short skirts. Where is the heart of many who are listening to them? It may be in fornication. Why are not these solos sung by old ladies instead of by attractive young women? Is this the worship of God? No, it is an abomination to our holy God! But our noise is not an abomination to Him. Let us make a joyful noise to the Lord (Psa. 100:1) from the spirit. We like to shout, “Praise the ○○ Lord! Amen! Jesus is Lord!” We do not care for the outward appearance; we care for the inward reality.
三 、真正污秽人的东西
C. The Real Defiling Things
20在十一节主说，『入口的不能污秽人，出口的乃能污秽人。』在诸天的国里，污秽不是物质方面的，乃是道德方面的。属天的管治与物质的东西无关，却与道德的事有关。一切从心里发出来的恶，都证明我们不在属天的管治之下。
20In verse 11 the Lord said that it is not “that which enters into the mouth” that “defiles the man, but that which goes out of the mouth, this defiles the man.” In the kingdom of the heavens defilement is not of material things but of moral matters. Material things have nothing to do with the heavenly ruling, but moral matters do. All the evils that issue from the heart prove that we are not under the heavenly ruling
四 、假冒为善的宗教徒
D. The Hypocritical Religionists
不是天父栽种的
1. Not Planted by the Heavenly Father 1.
21在十三节主说，『祂就回答说，凡不是我天父所栽种的植物，必要连根拔出来。』属天的王这话指明假冒为善的法利赛人不是天父栽种的。他们因弃绝属天的王，就从诸天的国里连根拔出来。
21In verse 13 the Lord said, “And He answered and said, Every plant which My heavenly Father has not planted shall be rooted up.” This word of the heavenly King indicates that the hypocritical Pharisees were not planted by the heavenly Father. By their rejection of the heavenly King, they were uprooted from the kingdom of the heavens
瞎子的瞎眼领路者
2. Blind Leaders of the Blind 2.
22十四节说，『任凭他们罢，他们是瞎子的瞎眼领路者；若是瞎子领瞎子，两个都要掉在坑里。』自义高傲的宗教徒，以为他们清楚事奉神的路，却不晓得自己是瞎子的瞎眼领路者。他们的眼睛为宗教及其传统所蒙蔽；因此，他们看不见神经纶的实际，就不能进诸天的国。他们的瞎眼，使他们掉在坑里。
22Verse 14 says, “Le ave them alone; they are blind leaders of the blind; and if a blind man leads a blind man, both will fall into a pit.” The self - righteous and arrogant religionists thought they were clear concerning the way to serve God, not realizing that they were blind leaders of the blind. Their eyes were veiled by their religious traditions; hence, they could not see Christ and the reality of God’secon o my that they might enter into the kingdom of the heavens. Their blindness led them to fall into a pit.
23跟随传统的人是瞎子的瞎眼领路者。今天也是这样。许多反对者也是瞎子的瞎眼领路者。他们也许宣称懂得圣经，实际上却完全瞎眼，毫无亮光。所以他们使人盲目无知。我对所有被误引的人感到很伤痛。我向你们的良心呼吁，并且题出这问题：你们能否认在主的恢复里有一些实际么？在这恢复里，一直给人真实的帮助，帮助你们主观的经历基督并享受祂。我想你们都能从良心说，你们以前在别处从未这样得著帮助，享受基督。然而，好些人在反对我们。但他们失去了祝福和享受。正如主耶稣所说，这些瞎眼领路者不是父所栽种的。他们是自居的，不是神栽种的。他们的瞎眼会使他们连根被拔出来。他们的愚昧、欺骗和错误，会叫他们连根被拔出来。
23Those who follow the traditions are blind leaders of the blind. This is true today. Many opposers are also blind leaders of the blind. They may claim to know the Bible, but actually they are completely blind and have no light at all. Hence, they lead others into blindness. I feel very sad about all those who are being misled. I appeal to your conscience and ask this question: Can you deny that there is some amount of reality in the Lord’s recovery? In the recovery genuine help has been rendered to assist you to experience Christ in a subjective way and to enjoy Him. I think that you all can say from your conscience that never before and in no other place were you helped so much to enjoy Christ. Nevertheless, a number are opposing us. But they have missed the blessing and enjoyment. As the Lord Jesus said, these blind leaders have not been planted by the Father. Rather, they are self-assuming ones, not God-planted ones. Their blindness will cause them to be uprooted. Their follies, quackery, and errors will uproot them
24我们再次看见，我们在跟随主耶稣和门徒所走同样的路。他们遭受弃绝，经历必需之物的缺乏，面对风暴的海，并且受传统派和宗教徒的控告。今天我们也是这样。这就是达到荣耀的路。
24Again we see that we are following the same way taken by the Lord Jesus and His disciples. They suffered rejection, experienced the lack of necessities, faced the stormy sea, and were accused by the traditionalists and religionists. It is the same with us today. This is the pathway to glory