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马太福音生命读经 · 第48篇

达到荣耀的路（七）

THE PATHWAY TO GLORY (7)
1我们在达到荣耀的路上遭遇弃绝、必需之物的缺乏、海上的风暴、以及来自宗教的控告，然后我们学习如何吃基督。吃基督的结果就是治病为荣耀神。接著，有集体的吃、关于酵的警告、以及关于基督与召会清楚的启示。在本篇信息中，我们来看达到荣耀之路的终站：十字架的路。只有当人学会如何吃基督，提防宗教的酵，并在晴朗的天空之下，才能得著基督与召会的启示。我们许多人能见证，在我们来到这样的地方以前，基督与召会的启示没有临到我们。只有在该撒利亚腓立比的境内，这启示才临到。我们不仅享受基督这碎渣，也集体的享受基督这丰富、无限量、无穷尽的生命供应。惟有如此，我们才能看见基督与召会的启示。因此，有三件重要的事：我们知道如何从基督得𫗪养，并享受基督无穷尽的丰富供应；我们除去一切宗教的酵；我们在该撒利亚腓立比晴朗的天空之下，在这里雾消散了。我们不能停留在有宗教雾的环境。我们若留在那样的地方，就不会看见在该撒利亚腓立比所给的启示。阿利路亚，我们有丰富的供应，我们有晴朗的天空，并且我们没有雾！所以，我们看见基督与召会的异象。
1On the pathway to glory we have rejection, the lack of necessities, the storm on the sea, and the accusation from religion, and then we learn how to eat Christ. As the result of eating Christ, there is the healing for the glorification of God. Following this, there is the corporate eating, the warning regarding leaven, and the clear revelation concerning Christ and the church. In this message we come to the last station of the pathway to glory: the way of the cross. Only when people have learned how to eat Christ and to beware of religious leaven and are under a clear sky, can the revelation of Christ and the church be given. Many of us can testify that before we came to such a place, the revelation of Christ and the church did not come. It comes only in Caesarea Philippi. We feed on Christ not only as the crumbs, but also in a corporate way as the rich, unlimited, inexhaustible supply of life. Only then can we see the revelation of Christ and the church. Thus, three things are vital: that we know how to feed on Christ and to enjoy the inexhaustibly rich supply of Christ; that we are purged of all religious leaven; and that we are in Caesarea Philippi under a clear sky. Here the fog is driven away. We cannot afford to stay in a situation where there is religious fog. If we remain in that kind of place, we shall not see the revelation given in Caesarea Philippi. Hallelujah, we have the rich supply, we have a clear sky, and we have no fog! Therefore, we see the vision of Christ and the church
拾 壹、走十字架的路
XI. TAKING THE WAY OF THE CROSS
2许多基督教教师看见了马太十六章十三至二十节和十六章二十一至二十八节的关联，就是关于基督与召会以及十字架的路这两段话的关联。要经历基督，并将召会建造在基督上，我们需要走十字架的路。基督是走十字架之路的先驱，先锋。这是基督得释放惟一的路，也是召会用基督建造，并建造在基督上惟一的路。
2A good number of Christian teachers have seen the connection between Matthew 16:13-20 and 16:21-28, the connection between the portion of the Word concerning Christ and the church and that concerning the way of the cross. In order to experience Christ and to have the church built upon Christ, we need to take the way of the cross. Christ was the Pioneer, the Forerunner, in taking the way of the cross. This is the unique way for Christ to be released, and it is also the unique way for the church to be built with Christ and upon Christ
一 、基督往耶路撒冷去，受钉十字架的苦并要复活
A. Christ Going to Jerusalem to Suffer Crucifixion and to Be Resurrected
3二十一节说，『从那时候，耶稣才指示祂的门徒，祂必须往耶路撒冷去，受长老、祭司长和经学家许多的苦，并且被杀，第三日复活。』关于基督与召会这极大的奥秘启示出来之后，基督的钉死与复活也揭示了出来。基督要建造祂的召会，就必须往宗教的中心去，经过钉死并进入复活。在二十一节，主首次向门徒揭示祂的钉死与复活。在这时之前，他没有题过这些事。主启示基督与召会之后，就向祂蒙光照的门徒启示祂的钉死与复活。这很有意义。我们看见基督与召会之后，必须豫备好走十字架的路。你也许不知道甚么是十字架的路。走十字架的路就是不保留己的任何东西。无论你多么美好、正直、有用，你都需要被钉死。为著享受基督，为著建造召会，我们必须被钉死。我们这人没有甚么应当保留。
3Verse 21 says, “From that time Jesus began to show to His disciples that He must go to Jerusalem and suffer many things from the elders and chief priests and scribes, and be killed, and be raised on the third day.” After the revelation of the great mystery concerning Christ and the church, the crucifixion and resurrection of Christ are unveiled. For Christ to build His church, He must go to the religious center, pass through crucifixion, and enter into resurrection. In verse 21 the Lord first revealed to His disciples His crucifixion and resurrection. Before this time, He had not mentioned anything about these things. Following the revelation of Christ and the church, the Lord Jesus revealed to His enlightened disciples His crucifixion and resurrection. This is very meaningful. After we see Christ and the church, we must be prepared to take the way of the cross. You may be wondering what the way of the cross is. To take the way of the cross is not to reserve anything of the self. No matter how good, right, or profitable you may be, you need to be crucified. For the enjoyment of Christ and for the building of the church, we must be crucified. Nothing of our being should be reserved.
4在二十一节，主耶稣说到祂的钉死与复活。然而，门徒听进了钉死的事，却忽略了复活的事。门徒听见主要被杀，却似乎没有听见祂要复活。然而，主的确说祂第三日要复活。他们不领会主这段话，因为他们没有复活的观念。他们里面害怕主耶稣会被杀。因此，主说到祂的复活时，门徒并不领略。今天我们也是这样。凡和我们观念相符的，我们立刻接受；但若有某件事和我们里面已有的观念不符，我们就不接受。有些人不明白，为甚么我说话时一再重复一些事。虽然我一再重复某些事，但有些人仍然没有听进去。我再说，主耶稣虽然说到两件事，钉死与复活，但门徒领会前者，却不领会后者。
4In verse 21 the Lord Jesus spoke both of His crucifixion and His resurrection. The disciples, however, picked up the matter of crucifixion, but neglected the matter of resurrection. The disciples heard that the Lord was to be killed, but it seems that they did not hear that He would be resurrected. Nevertheless, the Lord did say that He would be raised on the third day. They did not grasp this part of the Lord’sword because they had no concept of resurrection. Within them was the fear that the Lord Jesus would be killed. Thus, when the Lord spoke about His resurrection, the disciples did not apprehend it. It is the same with us today. We immediately take in whatever corresponds to our concept. But if a certain thing does not correspond to what is already within us, we do not take it in. Some people wonder why in my speaking I repeat things again and again. Although I may repeat certain things, some people still do not get them. Again I say that although the Lord Jesus spoke of two matters, crucifixion and resurrection, the disciples grasped the first, but not the second
二 、撒但藉著彼得天然的观念阻挠基督
B. Satan’s Frustration of Christ through Peter’s Natural Concept
5二十二节说，『彼得就拉祂到一边，责劝祂说，主阿，神眷怜你，这事绝不曾临到你。』彼得的话启示，天然的人绝不肯背十字架。彼得很勇敢，并且向主有一番好心。如果没有彼得，我们不会得著这么多启示；因著彼得勇于犯错，我们就得著好些启示。在这里彼得大胆的责劝主，彼得责怪主的时候，他的表情可能是撒但的表情。彼得的话－『主阿，神眷怜你，』听起来很美好，实际上却是责劝。主说祂要被杀，把彼得激怒了。因著他完全在自己里面，他的确是责劝主耶稣。
5Verse 22 says, “And Peter, taking Him to him, began to rebuke Him, saying, God be merciful to You, Lord; this shall by no means happen to You!” Peter’s word reveals that the natural man is never willing to take the cross. Peter was bold and had a good heart toward the Lord. Without Peter, we would not have so many revelations, for through his boldness in making mistakes a number of revelations were given. Here Peter was bold enough to rebuke the Lord. As Peter was rebuking the Lord, his expression might have been that of Satan. Peter’swords—“God be merciful to You, Lord”—sound very nice, but they were actually a rebuke. Peter had been offended by the Lord’sword about being killed. Because he was fully in himself, he actually rebuked the Lord Jesus.
6在二十三节，我们看见主的回答：『祂却转过来，对彼得说，撒但，退我后面去罢！你是绊跌我的，因为你不思念神的事，只思念人的事。』基督看出，阻挠祂背十字架的不是彼得，乃是撒但。这启示我们，那不肯背十字架天然的人，与撒但乃是一。当我们不思念神的事，只思念人的事时，我们就成了撒但，在主完成神定旨的路上，成了绊跌主的。
6In verse 23 we see the Lord’s response: “But He turned and said to Peter, Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on the things of God, but on the things of men.” Christ perceived that it was not Peter but Satan who was frustrating Him from taking the cross. This reveals that our natural man, which is not willing to take the cross, is one with Satan. When we are setting our mind, not on the things of God, but on the things of men, we become Satan, a stumbling block to the Lord in the fulfillment of God’s purpose
三 、藉著否认己并背起十字架跟从基督
C. Following Christ by Denying the Self and Taking Up the Cross
7二十四节说，『于是耶稣对门徒说，若有人要跟从我，就当否认己，背起他的十字架，并跟从我。』这里主说到否认己。否认我们的己，就是丧失我们的魂生命，天然的生命。（太十六26，路九25。）
7Verse 24 says, “Then Jesus said to His disciples, If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.” Here the Lord speaks about denying the self. To deny our self is to forfeit our soul-life, the natural life (v. 26; Luke 9:25
8在二十五节，主继续说，『因为凡要救自己魂生命的，必丧失魂生命；凡为我丧失自己魂生命的，必得著魂生命。』在二十三至二十五节，有三件东西彼此相关，就是、心思、己和魂生命。心思是己的发表，己是魂生命的具体表现。魂生命具体表现在己里面，并藉著己活出来，而己又藉著心思、思想、观念和意见发表出来。我们若不思念神的事，只思念人的事，我们的心思就趁机活动，表现自己。这就是在彼得身上所发生的。因此，主接下去的话指明，彼得必须否认他的己，并且不要救他的魂生命，乃要丧失他的魂生命。丧失魂生命乃是否认己的实际。这就是背起十字架。
8In verse 2 5 the Lord continues: “For whoever desires to save his soul-life shall lose it; but whoever loses his soul - life for My sake shall find it.” In verses 2 3 through 2 5, three things are related to one another: mind, himself, and soul - life. Our mind is the expression of our self, and our self is the embodiment of our soul - life. Our soul - life is embodied in and lived out by our self, and our self is expressed through our mind, our thought, our concept, our opinion. When we set our mind, not on the things of God, but on the things of men, our mind grasps the opportunity to act and express itself. This was what happened to Peter. Hence, the Lord’s following word indicated that he had to deny himself and not save his soul-life, but rather lose it. To lose the soul-life is the reality of denying the self. This is to take up the cross.
9事实上，在这些经文里，有四件东西是相关的：撒但、心思、己和魂生命。本篇信息主要的是论到这四件事，开始于心思，终结于撒但。心思是己的发表，己是魂生命的具体表现。魂生命藉著己活出来，己藉著心思发表出来。心思所思想或考虑的就是意见、主意或观念。心思的意见、观念或主意，是己的发表，魂生命的具体表现。魂生命具体表现在己里，正如父具体表现在子里一样。魂生命就像父，己就像子，心思就像灵。因此，这里有心思、己和魂生命的三而一。
9Actually, in these verses four things are related: Satan, mind, self, and soul-life. This message is concerned mainly with these four things, which begin with the mind and ultimately consummate with Satan. The mind is the expression of the self, and the self is the embodiment of the soul-life. The soul-life is lived out by the self, and the self is expressed through the mind. What the mind thinks or considers is an opinion, idea, or concept. The mind’so pin i on, concept, or idea is the expression of the self, the embodiment of the soul-life. The soul-life is embodied in the self, just as the Father is embodied in the Son. The soul-life is like the Father, the self is like the Son, and the mind is like the Spirit. Thus, we have here a trinity of mind, self, and soul-life
10魂生命是源头，具体表现在己里，己在心思里发表出来。也许你以前从不认为你的心思是己的发表。你若看见这个，可能就不会这么用心思了。你的意见就是己的发表。要提防你的意见，因为牠不是正面的东西。天然的意见、观念、主意和思想，是反面的东西，因为牠们是己的发表。魂具体表现在己里面，并藉著己活出来，而己又发表在意见上。当己藉著心思发表为意见时，那就是撒但。
10The soul-life, the source, is embodied in the self, which is expressed in the mind. Perhaps you have never before considered your mind the expression of the self. If you saw this, you would probably not use your mind so much. Your opinion is the expression of your self. Beware of your opinion, for it is not a positive thing. Natural opinions, concepts, ideas, and thoughts are negative things, for they are the expression of the self. The soul is embodied in the self and lived out through the self, and the self is expressed in opinions. When the self is expressed through the mind as opinion, that is Satan
11我已学会害怕我的意见。这许多年间，我蒙了光照，看见天然的意见或观念乃是撒但的化身。若不是这样，主耶稣怎么会责备彼得，称他为撒但？我第一次读这段圣经时，我很震惊。在二十三节，在彼得自私的意见里，彼得与撒但已成为一。彼得的意见就是撒但。我再说，魂生命具体表现在己里，而己藉著心思发表出来。当心思发表为意见时，那就是撒但的化身。
11I have learned to be afraid of my opinions. During the years, I have been enlightened to see that the natural opinion or concept is the incarnation of Satan. If this were not so, how could the Lord Jesus have rebuked Peter and called him Satan? The first time I read this in the Bible, I was shocked. In verse 23 Peter and Satan had become one in Peter’ss elfish opinion. Peter’so pin i on was Satan. To repeat, the soul-life is embodied in the self, and the self is expressed through the mind. When the mind expresses an opinion, that is the incarnation of Satan
12你曾否察觉你的意见常常是撒但的发表？我怀疑你曾否这样领会事情。看见我们天然的意见是撒但的化身，乃是很重要的。没有甚么比意见更破坏你基督徒的生命。天然意见的发表是撒但激发的产物。因为天然的意见来自撒但的激发，所以你需要提防。你若过度使用心思，主耶稣会称你为撒但。你若过于运用心思，你会成为撒但的发表，主耶稣会对你说，『撒但，退我后面去罢！』、
12Have you ever realized that often your opinion has been the expression of Satan? I doubt that you have ever understood the matter in this way. It is crucial that we see that our natural opinion is the incarnation of Satan. Nothing damages your Christian life more than your opinions. The expression of the natural opinion is the product of satanic inspiration. Because your natural opinion comes from Satan’sin spiration, you need to beware of it. If you use your mind excessively, the Lord Jesus will call you Satan. If you exercise your mind too much, you will be the expression of Satan, and the Lord Jesus will say to you, “Get behind Me, Satan.”
13要走十字架的路进入荣耀，我们就需要不在天然里使用心思。我们必须否认己、背十字架、并跟从基督。我不相信在天然里运用心思的人能成为基督好的跟从者。当我们过于运用心思，我们就不会跟从基督。基督不在我们的心思里，乃在我们的灵里。你若察看这些经节的上下文，就会看见心思是己的发表，己是魂生命的具体表现，这一切都必须放在十字架上。
13To take the way of the cross to enter into glory requires that we not use our mind in a natural way. We must deny the self, bear the cross, and follow Christ. I do not believe that anyone who exercises his mind in a natural way can be a good follower of Christ. When we exercise our mind too much, we do not follow Christ. Christ is not in our mind, but in our spirit. If you examine these verses in their context, you will see that the mind is the expression of the self, that the self is the embodiment of the soul-life, and that all this must be put on the cross
14在二十四节主说，『若有人要跟从我，就当否认己，背起他的十字架，并跟从我。』十字架不仅是受苦，也是杀死。十字架杀死并了结罪犯。基督是先背十字架，然后钉十字架；今天我们这些信祂的人，是先与祂同钉十字架，然后背十字架。对我们来说，背十字架乃是留在基督之死的杀死里，以了结我们的己、天然生命和旧人。我们这样作就是否认己，使我们能跟从主。
14In verse 24 the Lord said, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.” The cross is not merely a suffering; it is primarily a killing. It kills and terminates the criminal. Christ first bore the cross and then was crucified. We, His believers, have first been crucified with Him and then bear the cross today. To us, bearing the cross is to remain under the killing of the death of Christ for the terminating of our self, our natural life, and our old man. In so doing we deny our self that we may follow the Lord
15许多基督徒对十字架有错误的观念。他们以为十字架仅是叫人受苦。然而，在这段话里，十字架不是指明受苦，乃是指明杀死。十字架终极的目的不是要使你受苦，乃是要了结你、杀死你。主这里的话没有受苦的观念；祂对十字架的观念乃是杀死。
15Many Christians have a mistaken concept of the cross. They think that the cross is just for suffering. In this section of the Word, however, the cross does not denote suffering, but killing. The ultimate purpose of the cross is not to cause you to suffer; it is to terminate you, to kill you. The Lord’sword here does not have the concept of suffering; His concept concerning the cross is that of killing
16主耶稣是先背十字架，然后被钉在十字架上，被了结了。主耶稣背十字架时，就一直被杀死，不是一直受苦。仅仅把十字架与受苦相联，乃是错误的观念。主耶稣在受浸之后，立刻开始背十字架。受浸的意思是人被治死、了结并埋葬。从祂受浸的那一刻，主耶稣就一直把祂自己摆在十字架上，并且使自己留在那里。祂是一直把自己置于死地的人。在祂身上，背在先，杀死在后。我们正好相反，因为我们先与祂同钉十字架，然后背十字架。
16The Lord Jesus firstly bore the cross and then He was crucified on the cross and terminated. As the Lord Jesus was bearing the cross, He was constantly under the killing, not under suffering. It is a wrong concept to associate the cross merely with suffering. The Lord Jesus began to bear the cross immediately after His baptism. Baptism means that a person is put into death, terminated, and buried. From the moment of His baptism, the Lord Jesus was constantly putting Himself under the cross and keeping Himself there. He was a person who was constantly being put to death. With Him, the bearing came first and the killing followed. With us it is just the opposite, for we are first crucified with Him and then we bear the cross
17我年轻时，人教导我说背十字架就是受苦；这种错误的观念来自天主教。我再说，马太十六章里背十字架的观念不是受苦，乃是被置于死。我们要背十字架，必须领悟我们已经被钉十字架。我们已经与基督同在十字架上被杀死了，现在我们必须留在这杀死之下。我是已经被杀死的人。我的己生命、心思、天然生命、以及我的全人都已经被杀死了。现在我需要留在这杀死之下。这就是背十字架的意义。
17As a youth, I was taught that to bear the cross is to suffer. This erroneous concept comes from Catholicism. I repeat, the concept of bearing the cross in Matthew 16 is not that of suffering, but of being put to death. In order to bear the cross, we must realize that we have already been crucified. We have been killed on the cross with Christ, and now we must remain under this killing. I am a person who has been killed. My self-life, my mind, my natural life, and my whole being have been killed. Now I need to remain under this killing. This is what it means to bear the cross
18我年轻时，听过某种劝勉人背十字架的话。妻子受到丈夫的苦待，就有人告诉她要背十字架。换句话说，人告诉她，忍受丈夫的苦待就是背十字架。但受苦并不能建造召会。然而，真正背十字架却建造召会，因为这治死己、魂生命和天然生命。我们都已经被埋葬、受浸并了结了。现在我们需要留在这了结里；这就是走十字架的路。
18When I was a young person , I heard certain exhortations given to others related to bearing the cross. A wife who was suffering the unkindness of her husband was told to bear the cross. In other words, she was told that to suffer the unkindness of her husband was to bear the cross. But suffering cannot build up the church. However, the genuine bearing of the cross builds up the church, because it puts to death the self, the soul-life, and the natural life. We all have been buried, baptized, and terminated. Now we need to stay in this termination. This is to take the way of the cross
19死人没有意见。死人不可能弯曲他的心思，因为他的心思不再有功能了。倘若你的心思可以被弯曲，意思就是牠仍然是活跃、活动并进取的。你若想要弯曲那些埋在坟墓里之人的心思，而他们也能说话，他们会说，『你来错地方了。我们都是死的，我们心思的功能已经停止了。你不需要来弯曲我们的心思。』我们若背十字架，就要像那些埋在坟墓里的人。我们要留在了结的情形里，并且躺在死之下。这是背十字架的正确意义。
19A dead man has no opinion. It is impossible to bend his mind because his mind no longer functions. If your mind can be bent, it means that it is still alive, active, and aggressive. If you tried to bend the minds of those buried in a cemetery and they could speak, they would say, “You have come to the wrong place. We all are dead, and our minds have stopped functioning. There is no need for you to come to bend our minds.” If we bear the cross, we shall be like those buried in the cemetery. We shall remain in a state of termination and lie there under death. This is the correct meaning of bearing the cross
20在马太十六章，彼得非常活跃、进取。一面，因著进取搞出事情来是很好；然而，所有快的弟兄都需要被杀死。我喜爱那些快速、胆大、难办的人，因为他们搞出事情来。主的恢复里若没有这样的弟兄，就没有人会惹出麻烦来。因著这样的弟兄，在恢复里总是有麻烦。若没有这些麻烦，主耶稣就不能被启示到这样的地步。然而，主最终称彼得这个快的人为撒但。所有快的彼得都必须被了结。他们需要被杀死，并且留在十字架的杀死之下。否则，召会就无法得著建造。
20In Matthew 16 Peter was very active and aggressive. On the one hand, it is good to stir up things by being aggressive. However, all the quick brothers need to be killed. I love the quick ones, the bold ones, the troublesome ones, because they stir up things. If there were no brothers like this in the Lord’s recovery, no one would cause trouble. Because of brothers like this, there are always troubles in the recovery. Without these troubles, the Lord Jesus could not be revealed to such a great degree. Eventually, however, the Lord called Peter, the quick one, Satan. All the quick Peters must be terminated. They need to be killed and stay under the killing of the cross. Otherwise, there will be no way for the church to be built.
21走这条达到荣耀的路，终极的意义就是把我们自己置于死地。在这条路上我们不仅遭受弃绝，经历必需之物的缺乏，面对海上的风暴，遭遇宗教的控告，学习吃主耶稣这无穷尽的生命供应，受警告提防酵，并且看见基督与召会的异象。除了这一切之外，我们还需要被了结。达到荣耀之路的终站就是了结自己。马太福音所呈现的景象真是奇妙，其中论到弃绝、需要、风暴、来自宗教的控告、酵、撒但、己、心思和魂生命。你若不知道如何面对这些事，你就很难进入荣耀。进入荣耀之前的最后一步是了结自己。仅仅经过弃绝，或经历主供应我们物质的需要并不彀。忍受风暴的海，对付外面事物的宗教控告，从基督得𫗪养，并提防酵也不彀。最终，达到荣耀的路乃是被了结。
21To take the pathway to glory ultimately means to put ourselves to death. This pathway is not only a matter of rejection, of experiencing the lack of necessities, of facing the storm on the sea, of encountering the accusations of religion, of learning to eat the Lord Jesus as the inexhaustible life supply, of being warned to beware of the leaven, and of seeing the vision of Christ and the church. In addition to all this, we need to be terminated. The last station of the pathway to glory is the station of self-termination. The view presented in the Gospel of Matthew is marvelous. Matthew’s view covers rejection, necessity, the storm, the accusation from religion, the leaven, Satan, the self, the mind, and the soul-life. If you do not know how to face these things, it will be difficult for you to enter into glory. The last step before entering into glory is the termination of the self. It is not sufficient merely to pass through rejection or to experience the Lord’s supplying our material necessities. Also, it is not adequate to endure the stormy sea, to deal with the religious accusation regarding outward things, to feed on Christ, and to beware of leaven. Ultimately, the pathway to glory is a matter of being terminated
22你也许认为撒但是在弃绝、风暴或控告里。事实上，撒但不在这些事情里，只有鬼在那里。鬼在弃绝、风暴和宗教控告的背后，鬼王撒但却在你的心思、己和魂生命里。因此，你必须恨恶你的己，过于恨恶你被弃绝。路德马丁曾说，他害怕自己过于害怕教皇，因为他晓得他里面有最强的教皇，就是己。那狡诈、隐藏的仇敌，甚至对头，就是我们的己。因此，在达到荣耀的路上，最后要对付的就是这己。
22You may think that Satan is in the rejection, the storm, or the accusation. Actually, Satan is not in these things; instead, only demons are there. The demons are behind the rejection, the storm, and the religious accusations. But Satan, the king of the demons, is in your mind, your self, and your soul- life. Therefore, you must hate your self more than you hate rejection. Martin Luther once said that he was more afraid of himself than he was of the pope, for he knew that he had the strongest pope, the self, within him. The subtle, concealed enemy, even the adversary, is our self. Thus, the last dealing along the pathway to glory is to deal with this self
23我们已经看见，己藉著我们的心思，很活跃的发表在意见、观念和看法上。今天基督徒因著不同的意见相争、分裂。为这缘故，使徒保罗说，我们都要说一样的话。（林前一10。）因此，走这条达到荣耀的路，最终要对付我们的己。
23As we have seen, the self is active in the opinions, concepts, and ideas expressed by our mind. Christians today fight and are divided because of differing opinions. For this reason, the Apostle Paul said that we all need to be attuned to the same opinion (1 Cor. 1:10). Hence, to take the pathway to glory is ultimately to deal with our self.
24我相信我们都看见了清楚的异象，背十字架不是受苦，乃是把己留在死的了结之下。基督的十字架是了结的死，我们必须留在这了结之地。留在那里就是背十字架。我在背十字架，因为我把自己摆在基督的了结之下。所以，因著我已被了结，我就没有主意，没有观念，没有意见。靠著主的恩典，我希望终生留在了结之地。
24I believe that we have seen a clear vision that bearing the cross is not a matter of suffering, but of keeping the self under the termination of death. The cross of Christ is the terminating death, and we must stay in the place of this termination. To remain there is to bear the cross. I am bearing the cross, for I keep myself under Christ’s termination. Therefore, because I have been terminated, I have no idea, no concept, no opinion. By the Lord’s grace, I wish to remain in the place of termination for my whole life.
25了结之后就是复活。当我们把自己留在基督的了结之下，我们灵里自然会有反应。这反应就是复活。复活乃是建造召会所需要的。经历了结和复活，就是享受基督并建造召会的路。在二十四节，主告诉我们要跟从祂。在主钉十字架之前，门徒是在外面跟从祂。但从祂复活之后，我们是在里面跟从祂。因为祂在复活里已经成了赐生命的灵，（林前十五45，）住在我们的灵里，（提后四22，）我们就能在灵里跟从祂。（加五16～25。）
25Resurrection follows termination. When we keep ourselves under Christ’s termination, spontaneously there will be a reaction in our spirit. This reaction is resurrection. Resurrection is what is needed for the building up of the church. To experience termination and resurrection is the way to enjoy Christ and to build up the church. In verse 24 the Lord tells us to follow Him. Before the Lord’s crucifixion, the disciples followed Him in an outward way. But since His resurrection, we follow Him in an inward way. Because in resurrection He has become the life-giving Spirit (1 Cor. 15:45) dwelling in our spirit (2 Tim. 4:22), we follow Him in our spirit (Gal. 5:16-25
凡要救自己魂生命的必丧失魂生命，凡为基督丧失魂生命的必得著魂生命
1. Saving the Soul-life Being to Lose It, 1. but Losing the Soul-life for Christ’sS ake Being to Find It
26在二十五节主说，『因为凡要救自己魂生命的，心丧失魂生命；凡为我丧失自己魂生命的，必得著魂生命。』跟从主时，我们不该救自己的魂生命；也就是说，我们不该让魂得著享受。我们若在今世救自己的魂生命，在来世就必丧失魂生命。但我们若为基督丧失魂生命，我们就要在来世国度的享受里得著魂生命。
26In verse 25 the Lord says, “For whoever desires to save his soul-life shall lose it; but whoever loses his soul-life for My sake shall find it.” In following the Lord we should not save our soul-life, that is, we should not let the soul have its enjoyment. If we save it in this age, we shall lose it in the coming age. But if we lose it for Christ’ss ake, we shall find it in the enjoyment of the kingdom in the coming age
赚得全世界，赔上自己的魂生命，毫无益处
2. Gaining the Whole World by 2. Forfeiting the Soul-life Profiting Nothing
27在二十六节主问说，『人若赚得全世界，却赔上自己的魂生命，有甚么益处？人还能拿甚么换自已的魂生命？』今天魂生命的享受与世界系在一起。为著魂的享受赚得世界，就要在来世国度的享受中丧失生命。即使我们为著魂生命在今世的享受赚得全世界，而丧失魂生命在来世的享受，也毫无益处。没有甚么值得与魂生命在国度里的享受交换。
27In verse 26 the Lord asked, “For what shall a man be profited if he should gain the whole world, but forfeit his soul-life? Or what shall a man give in exchange for his soul - life?” The enjoyment of the soul - life today is wrapped up with the world. To gain the world for the enjoyment of the soul is to forfeit the life in the enjoyment of the kingdom in the coming age. Even if we gained the whole world for the enjoyment of the soul-life in this age by forfeiting the enjoyment of the soul - life in the coming age, it would profit nothing. Nothing is worthy to be given in exchange for the enjoyment of the soul - life in the kingdom.
四 、国度的赏赐
D. The Reward of the Kingdom
28二十七节说，『因为人子要在祂父的荣耀里，同著众天使来临，那时祂要照各人的行为报应各人。』本节开头的『因为』一辞，指明二十七节所说，主回来时对于跟从祂者的赏赐，乃是照著二十五至二十六节所说，他们是丧失自己的魂，还是救自己的魂。这个报应是照著我们如何背十字架。这在于我们是否把自己留在十字架的杀死之下，在于我们今世是救自己的魂生命还是丧失自己的魂生命。
28Verse 27 says, “For the Son of Man is about to come in the glory of His Father with His angels, and then He will reward each man according to his doings.” The word “For” at the beginning of this verse indicates that the Lord’s rewarding of His followers a tHis coming back in verse 27 will be according to whether they lose or save their soul, as mentioned in verses 25 and 26. The reward will be given according to how we have borne the cross. It depends on whether or not we keep ourselves under the killing of the cross, on whether we save our soul-life in this age or lose it
29当基督在父的荣耀里来临时
291. At the Coming of Christ in the Glory of the Father 1.
30当主在祂父的荣耀里来临时，祂要审判。我们若在今世丧失魂的享受，确实背十字架跟从祂，祂就要以国度里魂的享受赏赐我们。
30This will be judged by the Lord at His coming in the glory of His Father. If we do bear the cross to follow Him by losing the enjoyment of our soul in this age, He will reward us with the enjoyment of the soul in the kingdom
照信徒的行为
2. According to the Believers’ Doings 2.
31在二十七节主说，『祂要照各人的行为报应各人。』也就是说，照著我们是否在今世丧失魂生命的享受。这与永远的救恩无关，然而与主对我们时代的赏赐很有关系。
31In verse 27 the Lord says that “He will reward each man according to his doings,” that is, according to whether or not we lose our soul-life’s enjoyment in this age. This will have nothing to do with our eternal salvation; however, it has very much to do with the Lord’s dispensational reward to us
在基督的审判台前
3. At the Judgment Seat of Christ 3.
32基督回来时，每个人都要在基督的审判台前受报应。（林后五10，启二二12。）这指明这要发生在空中，在所有的信徒被提到主的同在里之后。
32The reward will be given to every man at the judgment seat of Christ when Christ comes back (2 Cor. 5:10; Rev. 22:12). This indicates that this will transpire in the air after all the believers have been raptured into the presence of the Lord there
33在国度实现时得著享受
334. To Be Enjoyed at the Manifestation of the Kingdom 4.
34主的赏赐就是进入国度，那是在国度实现时。主在二十八节说到国度的实现：『我实在告诉你们，站在这里的，有人还没有尝到死味，必看见人子在祂的国里来临。』这应验于主在山上的变化形像。（太十七1～。）祂的变化形像，就是祂在祂国里的来临。祂的三个门徒，彼得、雅各和约翰，看见了这事。在下篇信息中我们要指出，基督的变化形像，就是国度实现的小影。在千年国里，国度的实现要成为跟随基督者的赏赐；他们在达到荣耀的路上，一直留在十字架的杀死之下。凡这样跟随基督的亲爱圣徒，必要得著国度实现的赏赐。
34The Lord’s reward will be the entering into the kingdom, which will be at the manifestation of the kingdom. The Lord refers to the manifestation of the kingdom in verse 28: “Truly I say to you, There are some of those standing here who shall by no means taste death until they see the Son of Man coming in His kingdom.” This was fulfilled by the Lord’s transfiguration on the mountain (17:1-2). 2 His transfiguration was His coming in His kingdom, which was seen by His three disciples, Peter, James, and John. In the next message we shall point out that the transfiguration of Christ was a miniature of the manifestation of the kingdom. The manifestation of the kingdom in the millennium will be the reward to the followers of Christ who remain under the killing of the cross on the pathway to glory. All the dear ones who follow Christ in this way will be rewarded with the manifestation of the kingdom.