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马太福音生命读经 · 第49篇

国度实现的小影

The Miniature Of The
Manifestation Of The Kingdom
1马太十三章五十三节至十七章八节的记载，描绘出跟从属天君王，从祂被弃绝到进入国度实现的路。跟从祂的人不仅与祂同受犹太人的弃绝，（太十三53～58，）并且被外邦政治迫害，甚至殉道。（太十四1～12。）所以，他们与主同在旷野，处境贫困，然而却从主得著丰富的看顾。太十四13～21。）当他们在风暴的海上，顶著逆风时，祂行走在海上，平静了风浪，带他们渡过。(太十四22～34。）当时，许多病人因著摸祂，得了拯救；（太十四35～36；）但假冒敬拜神的人却来质问祂，因为跟从祂的人违犯了他们的传统。（太十五1～20。）接著，门徒跟从祂到了外邦境内，在那里一个鬼附的外邦人得了医治。（太十五21～。）以后，他们跟从祂经过加利利海边，上了山，在那里患各样疾病的人都被治好；并且在荒凉的旷野，跟从祂的人和群众的需要，再次得著丰富的供应。（太十五29～39。）接著，当日的基要派和摩登派的人，都来试诱祂，祂就指明祂要受死，成为他们惟一的神迹（兆头）。（太十六1～4。）然后祂吩咐跟从祂的人，要提防基要派和摩登派的酵。（太十六5～12。）经过这一切之后，祂将跟从祂的人带到圣地边界，靠近外邦之地，使他们得著基督、召会和十字架的启示，作他们进国度的路。(太十六13～28。）最后，在国度的实现里，祂将他们带进荣耀。（太十七1～8。）在本篇信息中我们要看见，主的变化形像乃是国度的小影。（太十六28～十七13。）
1From 1 3:5 3 to 1 7:8 the record of the Gospel of Matthew portrays the way to follow the heavenly King, from His rejection to the entering in of the manifestation of the kingdom. His followers not only shared His rejection by the Jews (13:53-58), but were also persecuted and even martyred by Gentile politics (14:1-12). There fore, they were in the desert with Him in a situation of poverty, yet they were richly cared for by Him (1 4:1 3 -(21). When they were on the stormy sea under the contrary wind, He walked on the sea, calmed the storm, and brought them through (14:22-34). At that point, many sick ones were healed by touching Him (14:35-36), but the hypocritical worshippers of God came to accuse Him because His followers transgressed their tradition (15:1-20). Then His disciples followed Him through Gentile country, where a demon - possessed Gentile was healed (1 5:2 1-2 8). After this, they followed Him along 28 these a of Galilee and up the mountain, where those with all kinds of sicknesses were healed and the need of His followers in the crowd was again richly provided for in a barren desert (1 5:2 9-39). Following this, both the fundamentalists and modernists of that day came to tempt Him, and He indicated that He would die to be a unique sign to them (16:1-4). Then He charged His followers to beware of the leaven of both the fundamentalists and modernists (16:5-12). After all this, He brought His followers to the border of the holy land, close to Gentile country, that they might have a revelation of Him, of the church, and of the cross as the way for them to enter into the kingdom (16:13-28). Finally, He brought them into glory in the manifestation of the kingdom (1 7:1-8). In this message we shall see that the Lord’s transfiguration was a miniature of the kingdom (1 6:2 8-1 7:1 3).
2如果我们把上面所题到的一切事和我们的经历比较一下，就会看见我们今天的路，和十三章五十三节至十七章八节所启示的路一模一样。在达到荣耀的路上，我们面临弃绝、风暴和控告。我们经历吃，我们提防酵，并且得著基督与召会的启示。此外，我们走十字架的路，并且否认己和魂生命。这些乃是达到荣耀之路的步骤。
2If we compare all the things mentioned above with our experience, we shall see that our way today is exactly the same as that revealed in 13:53 — 17:8. On the pathway to glory we face rejection, the storm, and the accusations. We experience the eating, we beware of leaven, and we have a revelation of Christ and the church. Furthermore, we take the way of the cross and deny the self and the soul-life. These are the steps along the pathway to glory.
3马太十三章五十三节至十七章八节乃是关于道理奇妙的一段。三十四年前，我在上海曾释放关于这段话的信息。当时我刚到那里，在工作上是倪弟兄新进的同工。有一个主日早上，我应邀释放信息；于是我接受负担，讲达到荣耀的路这个题目。我请会众读三章以上的马太福音，从十三章末了至十七章首段。然后我释放了关于这几章的长篇信息。那篇信息所有的点，几乎都和这几篇达到荣耀之路的信息中所说的一样。虽然我还没有看见吃的事，但信息的结构和这几篇的相同。在达到荣耀的路上真是美妙！我能见证，在已过的四十四年间，我走过这条路上的每一步。我经历了弃绝、物质需要的缺乏、风暴以及控告。此外，我也看见了关于基督与召会的启示。因著我走这条路这样长久，就一面说，我已经进入了荣耀。我们中间其他的人或是在荣耀里，或是很接近荣耀。虽然我们有些人可能在荣耀里，但我们仍在达到更大荣耀的路上。我们都需要继续走在这条路上，直到主回来。
3Matthew 13:53—17:8 is a marvelous doctrinal section. Thirty-four years ago, I gave a message on this portion of the Word in Shanghai. I had just arrived there as a newcomer in the work with Brother Nee. I was asked to give the message one Sunday morning. Then I received the burden to minister on the subject of the pathway to glory. I asked the congregation to read more than three chapters of Matthew, from the end of chapter thirteen to the first part of chapter seventeen. Then I gave a long message on these chapters. Nearly all the points in that message were the same as those covered in these messages on the pathway to glory. Although I had not yet seen the matter of eating, the structure of the message was the same as that of these messages. How wonderful it is to be on the pathway to glory! I can testify that during the past forty-four years I have taken every step of this pathway. I have experienced rejection, the lack of material necessities, the storms, and the accusations. Moreover, I have seen the revelation concerning Christ and the church. Because I have been walking this pathway for such a long time, in a sense I have already entered into glory. Others of us are either in the glory or are very close to it. Although some of us may be in the glory, we are still on the pathway to a greater degree of glory. We all need to keep walking on this pathway until the Lord comes back
壹 、国度已经来临
I. THE KINGDOM HAVING COME
4马太十六章二十八节说，『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。（太十七1～2。）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。
4Matthew 16:28 says, “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). His transfiguration was His coming in His kingdom, which was seen by three of His disciples, Peter, James, and John
5贰、基督在高山上变化形像
5II. CHRIST TRANSFIGURED ON A HIGH MOUNTAIN
6马太十七章一节说，『过了六天，耶稣带著彼得、雅各、和雅各的兄弟约翰，暗暗的领他们上了高山。』十六章主启示基督与召会，是在黑门山脚；过了六天，主就变化形像。因此，这里的高山必是黑门山。我们要得著基督与召会的启示，必须远离宗教的环境；但要看见变了形像之基督的异象，就需要上到高山，远超过地平。
6Matthew 17:1 says, “And after six days Jesus takes with Him Peter and James and John his brother, and brings them up into a high mountain apart.” Since the Lord’s transfiguration transpired six days after the revelations concerning Christ and the church in chapter sixteen (given at the very foot of Mount Hermon), the high mountain here must be Mount Hermon. To receive the revelation concerning Christ and the church we must be far away from the religious environment; but to see the vision of the transfigured Christ we need to be on a high mountain, far above the earthly level.
7二节说，『就在他们面前变了形像，脸面发光如日头，衣服变白如光。』很少基督徒领悟，基督的变化形像，就是祂在祂国里的来临。已往我们曾指出，主的来临不会突然发生，乃会逐渐来临。就一面说，主将从天上回来；但就另一面说，祂将从我们里面出来。祂自己完全从我们里面活出来，那就是祂来临的时候。照著马太十七章一节和十六章二十八节，祂的来临就是祂的变化形像，祂的变化形像就是祂的得荣耀。当祂变化形像时，祂就得了荣耀。
7Verse 2 says, “And He was transfigured before them, and His face shone as the sun, and His garments became white as the light.” Not many Christians realize that Christ’s transfiguration was His coming in His kingdom. In the past we pointed out that the Lord’s coming will not take place suddenly; rather, it will come gradually. In a sense, the Lord will come back from heaven; but in another sense, He will come out of us. When He fully lives Himself out of us, that will be the time of His coming. According to Matthew 17:1 with 16:28, His coming was His transfiguration, and His transfiguration was His glorification. When He was transfigured, He was glorified
8现在我们必须看见得荣耀的意义。基督这位神成了人时，祂的神性化身在祂的人性里。祂是独一兼有神性和人性的人。祂的神性隐藏在祂的人性里。祂外面是人，里面却是神。神隐藏、包含、隐匿在这人里面。荣耀就是神得著显明，神得著彰显。荣耀一点不差就是神得著显明，被人看见。隐藏在耶稣人性里的神，就是荣耀。因此，荣耀神圣的元素隐藏在耶稣人性的元素里。祂在地上行走时，没有人能看见祂荣耀的神性。许多人看见了神迹，领悟祂是不寻常的人，但在祂变化形像之前，从来没有人看见过隐藏在祂里面的荣耀。有一天，祂把三个最亲密的门徒领到高山，在他们面前变了形像。主耶稣变化形像，意思就是祂的人性被祂的神性所浸透、饱和。我们可以说，祂的人性被神性所浸润。这个变化形像，就是祂的得荣耀，等于祂在祂国里的来临。这指明基督在祂国里的来临，联于祂的变化形像。祂的变化形像在那里，国度的来临也在那里。国度的来临乃是主的得荣耀，主的变化形像；祂的得荣耀就是祂的人性被祂的神性所浸透。这就是变化形像的意义。因著主已经变化形像，祂现今就在荣耀里。
8Now we must see what it means to be glorified. When Christ, who is God, became a man, His divinity was incarnated in His humanity. He was a unique person, one possessing both divinity and humanity. His divinity was concealed within His humanity. Outwardly, He was a man, but inwardly He was the very God. God was hidden, contained, concealed, within this man. Glory is God manifested, God expressed. It is nothing other than God Himself manifested and seen by man. The God hidden within the humanity of Jesus was the very glory. Thus, the glorious divine element was concealed within the human element of Jesus. As He walked on earth, no one could see His glorious divinity. Many saw the miracles and realized that He was someone extraordinary, but prior to His transfiguration no one had ever seen the glory concealed within Him. The none day He brought three of His most intimate disciples to a high mountain, and was there transfigured before them. For the Lord Jesus to be transfigured meant that His humanity was saturated and permeated with His divinity. We may say that His humanity was soaked with divinity. This transfiguration, which was His glorification, was equal to His coming in His kingdom. This indicates that Christ’s coming in His kingdom is linked with His transfiguration. Where His transfiguration is, there the coming of the kingdom is also. The coming of the kingdom is the Lord’s glorification, His transfiguration; and His glorification is the saturation of His humanity by His divinity. This is the meaning of transfiguration. Because the Lord has been transfigured, He is now in glory.
9当基督变化形像时，祂的人性得了荣耀；祂的人性被带进神的荣耀里。在那时之前，神在祂里面，但祂的人性不在神的荣耀里。当祂变化形像时，祂的人性完全被祂荣耀的神性所浸透。在将来国度的实现里，基督就是这样。祂将是兼有神性和人性的基督，但祂的人性将被祂的神性所浸润。
9In Christ’s transfiguration, His humanity was glorified; it was brought into God’s glory. Before that time, God was in Him, but His humanity was not in God’s glory. In His transfiguration His humanity was thoroughly saturated with His glorious divinity. In the coming manifestation of the kingdom, Christ will be like this. He will be the very Christ with both divinity and humanity, but His humanity will be soaked with His divinity.
10日子将到，那时我们不仅要看见，也要亲身经历这事。现今我们里面有神圣的生命同神圣的性情。然而，我们仍有天然的人性。不论我们多属灵，多圣别，我们的人性仍是天然的，还没有被神圣的荣耀所浸透。但在国度实现的时候，我们的人性将要因著我们里面荣耀的神性而得著荣耀。
10The day is coming when we shall not only see this, but also experience it ourselves. We now have the divine life with the divine nature within us. However, we still have our natural humanity. No matter how spiritual and holy we may be, our humanity is still natural. It has not yet been saturated with the divine glory. But at the time of the manifestation of the kingdom, our humanity will be glorified by the glorious divinity within us
11反对者也许会指称这是进化到神里面。但这并不是进化到神里面－这乃是得荣耀。反对者需要读罗马八章三十节：『祂所豫定的人，又召他们来；所召来的人，又称他们为义；所称为义的人，又叫他们得荣耀。』我要问反对者，他们认为得荣耀是甚么意思。难道他们认为得荣耀仅仅是进入荣耀的范围么？这是对得荣耀非常肤浅的领会。得荣耀就是被神的荣耀所浸透。那就是变化形像，不是从外面来的，乃是从里面来的。有一天我们要使不信的人大吃一惊。帖后一章九节说，『在那日，当主来，在祂圣徒身上得荣耀，并在一切信的人身上显为希奇的时候。』不信的人会因著我们得荣耀感到震惊。因为我们的人性和不信的人一样，他们无法看见我们和他们的不同。但日子将到，他们要看见荣耀的不同，因为我们的人性要被神性所浸透，并且我们要成为荣耀的子民。我们不仅是属灵、圣别、纯净、清洁的，我们也是荣耀的。这就是国度的来临。我们等待著这事发生。
11Perhaps the opposers will label this evolution into God. But this is not evolution into God—it is glorification. The opposers need to read Romans 8:30: “ And whom He predestinated, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified.” I would like to ask the opposers what they think it means to be glorified. Do they think that to be glorified is merely to enter the realm of glory? This is a very superficial understanding of glorification. To be glorified is to be saturated with God’s glory. It is to be transfigured, not from without, but from within. One day we shall be a great surprise to the unbelievers. Second Thessalonians 1:10 says, “When he shall come to be glorified in his saints, and to be admired in all them that believe.” The unbelievers will be shocked by our glorification. Because in our humanity we are the same as the unbelievers, they can see no difference between us and them. But the day is coming when they will see a glorious difference, for our humanity will be saturated with divinity, and we shall become a glorious people. We shall not just be spiritual, holy, pure, and clean. We shall be glorious. This is the coming of the kingdom. We are waiting for this to take place
12参、代表旧约得胜者的摩西和以利亚要在国度的实现里
12III. Moses And Elijah, Representing The Old Testament Overcomers, To Be In The
Manifestation Of The Kingdom
13三节说，『看哪，有摩西和以利亚向他们显现，同耶稣谈话。』摩西和以利亚代表要在国度实现里的旧约得胜者。他们二人显现在国度的来临里，也就是出现在国度的实现里。
13Verse 3 says, “A nd behold, Moses and Elijah were seen by them, conversing with Him.” Moses and Elijah represent the Old Testament overcomers who will be in the manifestation of the kingdom. They both appeared in the coming of the kingdom, that is, they were present in the manifestation of the kingdom.
肆 、代表新约得胜者的彼得、雅各和约翰要在国度的实现里
IV. Peter, James, And John, Representing The New Testament Overcomers, To Be In The Manifestation Of The Kingdom
14在这国度实现的小影里，不仅有旧约的得胜者，还有彼得、雅各和约翰所代表新约的得胜者。在这实现里，我们瞥见将来国度完满的实现。
14In this miniature of the manifestation of the kingdom we have not only the Old Testament overcomers, but also New Testament overcomers, represented by Peter, James, and John. In this manifestation we have a glimpse of the full manifestation of the kingdom in the future
伍 、代表律法和申言者的摩西和以利亚，被错误的与基督同列
V. Moses And Elijah, Representing The Law And The Prophets, Being Wrongly Ranked With Christ
15摩西死了，神将他的身体藏起来；（申三四5～6；）以利亚是活著被神提到天上。（王下二11。）神特意作这两件事，使摩西和以利亚能与基督一同显现在变化山上。他们也是神所保留的，要在大灾难时，作那两个见证人。(启十一3~4。）摩西代表律法，以利亚代表申言者。律法和中言者是旧约的构成成分，作基督完满的见证。（约五39）。这时摩西和以利亚显现出来，照著旧约所说基督的死，（路二四25～27，44，林前十五3，）与祂一同谈论。（路九31。）
15Moses died, and God hid his body (Deut. 34:5- 6); and Elijah was taken by God into heaven (2 Kings 2:11). God purposely did these two things so that Moses and Elijah might appear with Christ on the mount of His transfiguration. They were also preserved by God to be the two witnesses in the great tribulation (Rev. 11:3-4). Moses represents the law, and Elijah, the prophets. The law and the prophets were the constituents of the Old Testament as a full testimony of Christ (John 5:39). Now Moses and Elijah appeared to converse with Christ concerning His death (Luke 9:31) according to the Old Test ament (Luke 24:25-27, 44; 1 Cor. 15:3
16我们已经指出，神将摩西的身体藏起来，并且以利亚被提到天上。然而，以利亚不是被提到三层天上。行传二章三十四节指明，除了基督以外，没有人升到天上。因此以利亚并不是在三层天上。神将摩西的身体藏起来，并且保留以利亚，直到基督变化形像那天。当基督变化形像时，这两个人与祂一同显现。
16We have pointed out that God hid Moses’ body and that Elijah was taken to heaven. However, Elijah was not taken to the third heaven. Acts 2:34 indicates that apart from Christ no one has ascended into heaven. Thus, Elijah was not in the third heaven. God hid Moses’ body and He kept Elijah until the day of Christ’s transfiguration. When Christ was transfigured, these two appeared with Him
17在四节彼得说，『主阿，我们在这里真好；你若愿意，我就在这里搭三座帐棚，一座为你，一座为摩西，一座为以利亚。』这表明彼得认识摩西和以利亚。也许你希奇彼得怎么会认识他们。在主与摩西和以利亚的谈话中，必定有些指明他们的身分，使彼得能认识他们。彼得可能说过，『这是摩西，这是以利亚！我真高兴见到你们！哦，在这里真好！』
17In verse 4 Peter said, “Lord, it is good for us to be here; if You are willing, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah.” This indicates that Peter recognized Moses and Elijah. Perhaps you are wondering how Peter was able to recognize them. In the Lord’s conversation with Moses and Elijah there must have been some indication of their identity that made it possible for Peter to recognize them. Peter might have said, “This is Moses and this is Elijah! How happy I am to see you! Oh, it is wonderful to be here
一 、彼得天然的观念
A. Peter’s Natural Concept
18彼得兴奋的题出荒谬的建议：搭三座帐棚，一座为主，一座为摩西，一座为以利亚。彼得荒谬的题议，将摩西和以利亚摆在与基督同等的地位上，意思就是使律法和申言者与基督平等。这完全违反神的经纶。在神的经纶里，律法和申言者只是基督的见证，不该摆在与基督同等的地位上。
18In his excitement Peter made the absurd proposal that he make three tabernacles, one for the Lord, one for Moses, and one for Elijah. The effect of Peter’s absurd proposal was to put Moses and Elijah on the same level with Christ, which means to make the law and the prophets, represented by Moses and Elijah, equal to Christ. This was absolutely against God’secon o my. In God’secon o my the law and the prophets were only a testimony to Christ; they should not be put on the same level with Him
二 、父的启示
B. The Father’sR evelation
19五节说，『他还说话的时候，看哪，有一朵光明的云彩遮盖他们；看哪，又有声音从云彩里出来，说，这是我的爱子，我所喜悦的，你们要听祂。』父表白子的这个宣告，第一次是在基督受浸上来之后，那浸是表征祂从死里复活。这次是父第二次宣告同样的事，在子的变像中表白子，这变像是要来之国度的豫表。在神的经纶里，基督来了以后，我们就当听祂，不该再听律法和申言者，因为律法和申言者都在基督里，并藉著基督得了成全。
19Verse 5 says, “While he was still speaking, behold, a bright cloud overshadowed them, and behold, a voice out of the cloud, saying, This is My beloved Son, in Whom I delight; hear Him!” This declaration of the Father to vindicate the Son was given firstly after Christ’sr i sing from baptism, which signified His resurrection from the dead. This is the second time the Father declared the same thing, this time to vindicate the Son in His transfiguration, which prefigures the coming kingdom. In God’secon o my, after Christ came, we should hear Him, no longer the law or the prophets, since the law and the prophets were all fulfilled in Christ and by Christ
三 、不见一人，只见基督
C. No One except Christ Alone
20门徒听见有声音从云彩里出来，『就面伏于地，极其害怕。』（太十七6。）主耶稣进前来，摸他们，叫他们起来，不要害怕，其后他们举目『不见一人，只见耶稣。』（太十七8。）彼得题议把摩西和以利亚，就是律法和申言者，与基督一同留下，但神取走了摩西和以利亚，只留下耶稣一人。律法和申言者是影儿和豫言，并不是实际；实际乃是基督。现今基督这实际在这里，就不再需要影儿和豫言。在新约里，只该留下耶稣一人。耶稣是今日的摩西，将生命之律分赐到信祂的人里面；耶稣也是今日的以利亚，在信徒里面为神说话，并说出神。这就是神新约的经纶。
20When the disciples heard the voice out of the cloud, “they fell on their face and feared exceedingly” (v. 6). After the Lord Jesus came to them, touched them, and told them to arise and not to fear, they lifted up their eyes and “saw no one except Jesus Himself alone” (v. 8). Peter proposed to rank Moses and Elijah, that is, the law and the prophets, with Christ, but God took Moses and Elijah away, leaving no one except Jesus Himself alone. The law and the prophets were shadows and prophecies, not the reality, which is Christ. Now that Christ is here, the shadows and prophecies are no longer needed. No one except Jesus Himself alone should remain in the New Testament. Jesus is today’s Moses, imparting the law of life into His believers. He is also today’s Elijah, speaking for God and speaking forth God within His believers. This is God’s New Testament economy.
21神取走了摩西和以利亚，因为祂不容忍祂的儿女，将任何人与祂的儿子耶稣基督列在同等的地位上。因此，当门徒看见主耶稣时，他们不见一人，只见耶稣。这对他们是一个功课。在国度里，神不会容许人使律法或申言者与基督平等。既然国度来临了，除了基督以外，就不该有别的。
21God took Moses and Elijah away because He would not tolerate seeing His children rank anyone on the same level as His Son Jesus Christ. Therefore, when the disciples saw the Lord Jesus, they saw no one except Him alone. This was a lesson to them. In the kingdom God will not allow the law or the prophets to beheld equal to Christ. Since the kingdom has come, there should be nothing but Christ
22今天在神的经纶里，基督乃是活的立法者。祂是那赐生命之律者，已将自己分赐到我们这人里面。因此，基督是我们的真摩西；摩西是基督的豫表，影儿。摩西所颁的律法不是真律法，乃是死字句的律法。真律法乃是生命的律法，惟有基督才能将这律法赐给我们。因著祂已将生命的律法赐给我们，祂就是真立法者。再者，在神的经纶里，基督也是真申言者。以利亚也是基督的豫表，影儿；基督是真申言者。（徒三22。）基督在我们里面，不仅将生命之律分赐到我们这人里面，也为神说话。基督说出神。因为我们有基督作真摩西、真以利亚，在神新约的经纶里，我们就不需要其他的摩西或以利亚。
22In God’secon o my today Christ is the living lawgiver, the One who has imparted Himself into our being as the Giver of the law of life. Thus, Christ is our real Moses, who was a type, a shadow of Christ. The law Moses gave was not the real law; rather, it was the law of dead letters. The real law is the law of life, which only Christ can give us. Because He has given us the law of life, He is the real lawgiver. Furthermore, in God’secon o my Christ is the real prophet. Elijah also was a type, a shadow, of Christ, who is the true prophet (Acts 3:22). Christ is within us not only to impart the law of life into our being, but also to speak for God. Christ speaks forth God. Because we have Christ as the real Moses and the real Elijah, we do not need any other Moses or Elijah in God’s New Testament economy
23我们等候国度来临的时候，必须学习不要把摩西、以利亚、或其他的人与基督列在同等的地位上。反之，我们需要学习经历基督作我们的摩西和以利亚。祂是将生命之律分赐到我们里面的一位。换句话说，祂是我们现时、真实、主观的摩西，从里面规律我们。此外，祂也是我们现时且主观的以利亚，不断在我们里面为神说话，并且说出神。我们必须听祂。
23As we await the coming of the kingdom, we must learn not to rank Moses, Elijah, or anyone else on the same level as Christ. Instead, we need to learn to experience Christ as our Moses and Elijah. He is the One imparting the law of life into us. In other words, as our present, real, subjective Moses He is regulating us from within. Moreover, He is also our present and subjective Elijah, constantly speaking for God and speaking forth God within us. We must listen to Him
24主在门徒面前变化形像之后，彼得可能觉得又喜乐，又伤痛。他也许因著受责备而觉得难过。在这样荣耀的光景里受责备乃是严重的事。当人人都很高兴的时候，彼得说了胡话，为此他受责备。也许雅各和约翰对他说，『彼得，你总是作这样的事，也许现在你学了功课。当我们和主耶稣在山上欢喜快乐时，你说了胡话，也受了责备。可是彼得，我们和你一同受到震惊。若不是你先受震惊，我们也不会受震惊。但请你别再那样作了。』
24After the Lord had been transfigured before the disciples, Peter might have felt both happy and sorrowful. He might have felt sad about being rebuked. It was a serious matter to be rebuked in such a glorious situation. While everyone was having an enjoyable time, Peter spoke nonsense, and he was rebuked for it. Perhaps James and John said to him, “Peter, you are always doing things like this. Perhaps by now you have learned your lesson. When we were having a good time with the Lord Jesus on the mountain, you spoke nonsense, and you were rebuked. But, Peter, we shared the shock of this with you. We would not have been shocked, if you had not been shocked first. But please don’t do that again.”
25陆、国度的实现要保持隐密
25VI. The Manifestation Of The Kingdom Kept Secret
26九节说，『他们下山的时候，耶稣吩咐他们说，人子还没有从死人中复活，你们不要将所看见的告诉人。』所看见的，直译，这异象。若不在基督的复活里，没有人能看见这位变化形像、得著荣耀之耶稣的异象。这里我们看见一个原则：国度的实现只能在复活里启示出来，凡不在复活里的人，就没有资格看见这实现。即使国度的实现尚未来临，我们若相信复活，并活在复活里，我们就必在荣耀里。当我们在复活里生活行动，我们就觉得自己在荣耀里，且能看见国度荣耀的实现。因此，国度的实现只能启示给那些在复活里的人。为这缘故，主耶稣嘱咐门徒不要谈论祂在祂国里的来临。
26Verse 9 says, “ And as they were coming down from the mountain, Jesus commanded them, saying, Tell the vision to no one, until the Son of Man is raised from among the dead.” The vision of the transfigured, glorified Jesus cannot be realized by anyone except in the resurrection of Christ. Here we see the principle that the manifestation of the kingdom can be revealed only in resurrection. Anyone who is not in resurrection is not qualified to see it. If we believe in resurrection and live in resurrection, we shall be in glory, even though the manifestation of the kingdom has not yet come. When we live and walk in resurrection, we have the sense that we are in glory and that we can see the glorious manifestation of the kingdom. Thus, the manifestation of the kingdom can be revealed only to those in resurrection. For this reason, the Lord Jesus charged the disciples not to talk about His coming in His kingdom
柒 、施浸者约翰是在国度以前来临的以利亚
Vii. John The Baptist Being Elijah Coming Before The Kingdom
27在十节，主的门徒问祂说，『那么，经学家为甚么说，以利亚必须先来？』以利亚先来，乃是根据玛拉基四章五至六节。在十一节主回答说，『以利亚固然要来，并要复兴万事。』这话要应验于大灾难时，那时以利亚是两个见证人之一，（启十一3～4，）如玛拉基四章五至六节所豫言的。在十二节主继续说，『只是我告诉你们，以利亚已经来了，人却不认识他，反而任意待他；照样，人子也要受他们的苦害。』这是指施浸者约翰。（太十七13。）他有以利亚的灵和能力，（路一13～17，）却遭弃绝、（太十一18、）被斩首。（太十四3～12。）
27In verse 10 the Lord’s disciples asked Him, “Why then do the scribes say that Elijah must come first?” The matter of Elijah coming first is according to Malachi 4:5-6. In verse 11 the Lord replied, “Elijah indeed is coming and will restore all things.” This will be fulfilled at the time of the great tribulation, when Elijah will be one of the two witnesses (Rev. 11:3-4), as prophesied in Malachi 4:5-6. In verse 12 the Lord continued, “But I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished; thus also the Son of Man is about to suffer by them.” This refers to John the Baptist (v. 13), who came in the spirit and power of Elijah (Luke 1:13-17) and was rejected (11:18) and beheaded (14:3-12
28门徒有个神学的问题。他们似乎对主说，『主耶稣，你的国已经来临了，我们也看见了。但经学家告诉我们，以利亚将在国度来临以前出现。我们看见你在你的国里来临，以利亚却没有出现。怎么会这样?』门徒因著有一些圣经道理的知识，而受到搅扰。我若是他们当中的一人，我会问相同的事。门徒的问题合乎逻辑，与彼得在山上荒谬的题议相对。我们常常在荣耀的光景里，作荒谬的事。但我们清楚、清醒之后，我们就很合乎逻辑。
28The disciples had a theological problem. They seemed to be saying to the Lord, “Lord Jesus, Your kingdom has come, and we have seen it. But the scribes told us that Elijah would appear before the coming of the kingdom. We saw You coming in Your kingdom, but Elijah has not appeared. How can this be?” The disciples were bothered because they had some knowledge of scriptural doctrines. If I had been one of them, I would have asked the same thing. In contrast to Peter’s nonsensical proposal on the mountain, the disciples’ question was logical. Often when we are in a glorious situation, we do nonsensical things. But after we become clear and sober, we are very logical.
29主耶稣告诉门徒，以利亚要来，并要复兴万事。(太十七11。)这话指明国度尚未完全来临。将来会有国度完满的实现。在这之前，以利亚要来。一面，以利亚已经来了，但另一面，他还没有完全来临。施浸者约翰是以利亚，但他并不完全是以利亚。以利亚完全来临要发生在将来。已经来临的那位以利亚被弃绝，并且被杀。门徒领会主是说施浸者约翰。正如基督变化形像就是国度的来临，但不是完全的来临；照样，施浸者约翰的来临就是以利亚的来临，但也不是完全的来临。在国度完全来临之前，以利亚要完全来临。
29The Lord Jesus told the disciples that Elijah would come and restore all things (v. 11). This word indicates that the coming of the kingdom was not yet in full. In the future there will be a full manifestation of the kingdom. Before this, Elijah will come. On the one hand, Elijah has come; but on the other hand, he has not yet come in full. John the Baptist was Elijah, but he was not Elijah in full. The full coming of Elijah will take place in the future. The Elijah who had already come was rejected and killed. The disciples understood that the Lord was speaking of John the Baptist. Just as the transfiguration of Christ was the coming of the kingdom, but not in full, so the coming of John the Baptist was the coming of Elijah, but not his coming in full. Before the full coming of the kingdom, Elijah will come in full
30圣经中豫言的应验常是这样。首先有局部的应验，然后有完全的应验。我们经历在荣耀里，原则上也是一样。在已过的年间，我经历了在荣耀里，但这经历并不完全。当基督的国度完全实现时，我们都要完全进入荣耀。但今天我们在基督的变化形像里，看见将来国度实现的小影。这小影向我们保证，完满的实现必要来临。
30In the Bible the fulfillment of prophecy is often like this. First there is a partial fulfillment, then the complete fulfillment. The same is true in principle with our experience of being in glory. During the past years, I have experienced being in glory, but this experience was not in full. At the time of the full manifestation of the kingdom of Christ, we shall all enter fully into glory. But today we see in Christ’s transfiguration a miniature of the coming manifestation of the kingdom. The miniature assures us that the full manifestation will come