Books
马太福音生命读经 · 第53篇

国度的要求

Relationships In The Kingdom (3)
1在本篇信息中，我们来到马太十九章一至二十二节：在这段话里，马太把基督生平中的某些事件摆在一起，以表明国度的要求。在十九章三至十二节，法利赛人试诱主，问祂关于休妻的事：在十九章十六至二十二节，有一个财主问祂关于永远生命的事。约翰福音没有题这两个事例。但在马太福音中，不仅记载这些事例，并且被摆在同一段。在十九章，我们看见休妻和贪财的事。在这两件事当中，有接待小孩子的事。（太十九13～15。）表面看来，这三件事没有关系，但我们深入这些事的意义，就会看见这些事都与进诸天的国有关。因此，这些事乃是国度的要求。
1In this message we come to 19:1-22, a portion in which Matthew places together certain incidents in Christ’s life to show the requirements of the kingdom. In 19:3-12 the Pharisees tempt the Lord by asking Him about divorce, and in 19:16-22 a rich man inquires of Him concerning eternal life. The Gospel of John does not mention either of these cases. But in Matthew they are not only recorded; they are put in the same portion of Matthew’s Gospel. In chapter nineteen we see the matter of divorce and the matter of loving riches. Between these two things we have the matter of receiving the little children (vv. 13-15). Apparently, these three things are not related. But when we get into the depths of the significance of these things, we see that all are related to entering the kingdom of the heavens. Hence, they are the requirements of the kingdom
2壹、在犹太境内约但河外以
2I. Unveiled In The Districts Of Judea Across
医治的大能所揭示
The Jordan With The Power Of Healing
3马太十九章一、二节说，『耶稣说完了这些话，就离开加利利，来到犹太境内，约但河外。有好多群众跟著祂，祂就在那里治好了他们。』由于犹太人的弃绝，属天的王就离开他们，到北方的加利利去。现在祂要回到耶路撒冷，成就祂的死与复活，如祂在十六章二十一节和十七章二十二、二十三节所豫言的，以建立国度。祂仍带著医治的能力回来，指明祂是属天之国的王，祂有权柄管理那些破坏神创造的反面事物。
3Matthew 19:1 and 2 say, “ And it came to pass when Jesus had finished these words, He withdrew from Galilee and came into the districts of Judea across the Jordan. And great crowds followed Him, and He healed them there.” Due to the rejection of the Jews, the heavenly King left them and went to Galilee in the north. Now He was coming back to Jerusalem to accomplish His death and resurrection, as He had prophesied in 16:21 and 17:22 and 23, for the establishment of the kingdom. He came back still with the power of healing indicating that, as the King of the heavenly kingdom, He had authority over the negative things that damaged God’s creation
4贰、从成文律法回到
4II. From The Written Law Back To God’s
神从起初的命定
Ordination From The Beginning
一 、对付情欲
A. Dealing with Lust
5我们若为国度对主认真，就必须对付情欲、骄傲和贪财。约翰福音没有题到对付情欲，因为约翰福音是一卷生命的书。但因著马太福音是一卷关于国度的书，就说到对付情欲及其他的事。国度是操练的事，这种操练多半与各种对付有关。情欲、骄傲和贪财，使我们不能进国度。贪财无疑与已有关。我们天生都为自己贪爱钱财。然而，我们若要进诸天的国，就必须对付贪财。马太福音一再对付情欲。在属天之国的宪法中，王明白的题到对付情欲。马太五章二十九、三十节说到剜出眼睛或砍下手，表明我们5:29在这事上必须何等的严格并认真。否则，就无法进诸天的国。今天的基督徒忽略了彻底的对付情欲。马太五章和十九章关于情欲这样严肃的话，少有基督徒听过。因著这个缺欠，在今天的基督徒中间就没有真正的召会生活或诸天的国。主在地上何等需要一个见证！为著祂的见证，主必须有一个恢复。我们并不在意众多的人数。在以利亚的时代，主只有七千人。主在这个国家若有七千人，祂就会有得胜的见证对抗一切奸淫的事。
5If we mean business with the Lord concerning the kingdom, we must deal with lust, pride, and the love of wealth. The Gospel of John says nothing about dealing with lust because John is a book of life. But because Matthew is a book on the kingdom, it speaks of dealing with lust and other things as well. The kingdom is a matter of exercise, and most of this exercise involves various kinds of dealings. Lust, pride, and the love of wealth keep us from entering into the kingdom. The love of money is no doubt related to the self. By nature, we all love money for ourselves. However, if we would enter into the kingdom of the heavens, we must deal with this love of money. A gain and a gain, the Gospel of Matthew deals with lust. In the constitution of the heavenly kingdom, the King explicitly mentions dealing with lust. The reference to plucking out our eyes or cutting of four hands in Matthew and 30 shows how strict and serious we must be in this matter. Otherwise, there is no way to enter the kingdom of the heavens. The thorough dealing with lust has been neglected by today’s Christians. Very few Christians have ever heard a sober word from Matthew 5 and 19 regarding lust. Because of this lack, there is no genuine church life or kingdom of the heavens among today’s Christians. How the Lord needs a testimony on earth! For His testimony the Lord must have a recovery. We are not concerned about having a large number. At the time of Elijah, the Lord had only seven thousand. If the Lord had seven thousand in this country, He would have a prevailing testimony against all adulterous things.
6马太十九章三节说，『有法利赛人到耶稣跟前来，试诱祂，说，人因任何缘故，都可以休妻么?』宗教徒不放过主，一再的来试诱祂。然而，他们的试诱，总是给主机会，揭示祂自己和神的经纶。在这里，宗教徒的反对给主机会暴露休妻的严重。休妻的根源乃是情欲。若没有情欲，就不会有休妻的事。
6Matthew 19:3 says, “ And the Pharisees came to Him, tempting Him, and saying, Is it lawful for a man to put away his wife for every cause?” The religionists did not let the Lord go, but came again and again to tempt Him. However, their tempting always afforded the Lord an opportunity to unveil Himself and God’secon o my. Here the opposition of the religionists afforded the Lord the opportunity to expose the seriousness of divorce. The source of divorce is lust. If there were no lust, there would not be any divorce
7主在十九章四至六节的话，不仅承认神创造人，并且证实神命定人的婚姻，就是一男一女联合、结合在一起，成为一体，人不可分开。婚姻乃是一男一女的结合。这是神的命定，非常严肃，人不可干犯。神这里的命定不仅包含物质的事，也包含属灵的事；因为一男一女在婚姻上的结合，象征基督与召会的一。正如一个妻子只有一个丈夫，照样，一个召会只有一位基督。一个丈夫不该有一个以上的妻子，一个妻子不该有一个以上的丈夫。若是一个基督和许多召会；或是一个召会和一个以上的基督，那是多么严重！神的命定乃是只有一个基督和一个召会。就表号和影儿说，必须一个妻子只有一个丈夫。这是神在创造里的命定，清楚的记在圣经里。
7The Lord’sword in 19:4-6 not only recognizes God’s creation of man, but also confirms God’so rd i nation of marriage, that is, one man and one woman joined and yoked together as one flesh, inseparable by man. Marriage is the union of one man and one woman. This is God’s ordination, and it is very serious for anyone to break it. God’so rd i nation here involves not only physical things, but also spiritual things; for the union of one man and one woman in marriage signifies the oneness of Christ and the church. As there is one husband for one wife, so there is one Christ for one church. There should not be more than one wife for one husband, or more than one husband for one wife. How serious it would be if there were one Christ and many churches, or one church and more than one Christ! God’so rd i nation is to have one Christ and one church. In figure and in shadow, there must be one wife for one husband. That this was God’so rd i nation in creation is clearly recorded in the Word.
8在七节法利赛人问主说，『这样，摩西为甚么吩咐给妻子休书，并休她呢？』这条诫命不是基本的律法，乃是律法的补添，是摩西传的，不是按著神起初的命定，乃是因著人的心硬暂时给的。
8In verse 7 the Pharisees asked the Lord, “Why then did Moses command to give her a writing of divorce and to put her away?” This commandment was not a part of the basic law, but a supplement to the law. It was given by Moses, not according to God’so rd i nation from the beginning, but temporarily because of the hardness of man’she art
9主不与法利赛人争辩，却说，『摩西因为你们的心硬，才准你们休妻，但从起初并不是这样。』关于休妻，摩西的诫命偏离神原初的命定；但属天的王基督，为著诸天的国，将人的婚姻恢复到起初。这指明诸天的国，与神起初的命定一致，不许人离婚。
9Instead of arguing with the Pharisees, the Lord said, “Moses, because of your hardness of heart, allowed you to put away your wives; but from the beginning it has not been so.” The commandment concerning divorce given by Moses was a deviation from God’s original ordination, but Christ as the heavenly King recovered it back to the beginning for the kingdom of the heavens. This indicates that the kingdom of the heavens, corresponding with God’so rd i nation from the beginning, does not allow any divorce
10在八节，我们看见恢复的原则。恢复的意思就是回到起初。存在的东西也许不能追溯到起初。我们需要回到起初。起初，神命定一个丈夫、一个妻子，那时没有休妻。因著人的心硬，摩西才容忍休妻的事，并准人给妻子休书就可休妻。主问法利赛人是顾念神的命定，还是顾念他们的硬心。每个寻求神的人都该说，『主阿，怜悯我，叫我顾念你原初的命定。我不顾念我的硬心。我定罪、弃绝我的硬心，并回到你原初的命定。』这就是恢复的意义。
10In verse 8 we see the principle of recovery. Recovery means to go back to the beginning. Things that exist may not date back to the beginning. We need to go back to the beginning. In the beginning, God ordained one husband and one wife, and there was no divorce. Because of the hardness of the people’she arts, Moses tolerated divorce and allowed a man to divorce his wife by giving her a writing of divorce. The Lord was asking the Pharisees if they would care for God’so rd i nation or for the hardness of their heart. Every seeker of God should say, “O Lord, have mercy upon me that I may care for Your original ordination. I do not want to care for the hardness of my heart. I condemn and reject the hardness of my heart and return to Your original ordination.” This is what is meant by recovery
11今天许多基督徒为某些事争辩。因著堕落之人的心硬，主就容忍一些事。我们该同意这种容忍和人的心硬么？当然不该。反之，我们必须接受主的恩典，回到神原初的命定。我们必须回到起初。
11Today many Christians are arguing for certain things. Because of the hardness of the fallen human heart, the Lord tolerates some of those things. Should we agree with this toleration and the hardness of the human heart? Certainly not. Rather, we must receive the Lord’s grace to go back to God’s original ordination. We must go back to the beginning
12九节说，『我告诉你们，凡休妻另娶的，若不是因淫乱的缘故，就是犯奸淫，有人娶那被休的妇人，也是犯奸淫。』淫乱，直译，卖淫，比奸淫更坏。这里主的话明确指出，除了淫乱，没有别的能断开婚姻的关系。（当然，死亡自然就断开这关系。）因此，除了淫乱，没有离婚的理由。
12Verse 9 says, “But I say to you that whoever puts away his wife, except for fornication, and marries another, commits adultery; and he who marries her who has been put away commits adultery.” The Greek word for fornication means harlotry, whoredom, which is worse than adultery. The Lord’sword here indicates definitely that nothing but fornication breaks the marriage tie. (Of course, death automatically breaks it.) Except for fornication, there is no ground for divorce.
二 、藉著神的恩赐
B. By God’s Gift
13十节说，『门徒对祂说，人和妻子的事既是这样，倒不如不结婚。』现在门徒领会，按著神的命定，婚姻是最严紧的约束。人一旦结婚，就完全受了约束，除了配偶犯淫乱或死亡外，无法得著释放。门徒有了这样的领会，就认为不结婚更好；但这是由不得他们的。
13Verse 10 says, “The disciples say to Him, If the case of the man is thus with the wife, it is better not to marry.” Now the disciples realized that according to God’so rd i nation, marriage is the strictest bond. Once one is married, he is fully bound, without any way to be released, unless the other party commits fornication or dies. It was such a realization that caused the disciples to think that it was better not to marry. But it is not up to them
14在十一节主对门徒说，『这话不是众人都能接受的，惟独赐给谁，谁才能接受。』不是众人，惟独得著这恩赐的人，才能不结婚。没有神的恩赐而想独身，会遇见试诱。
14In verse 11 the Lord said to His disciples, “Not all men can accept this word, but those to whom it has been given.” Not all men, but those to whom God has given the gift, are able to refrain from marriage. Without God’s gift, any attempt to remain unmarried will meet with temptations
15十二节继续说，『因为有的阉人从母腹生来就是这样，也有的阉人是被人阉的，并有的阉人是为诸天之国的缘故自阉的。』这些为诸天之国的缘故自阉的，是得著神的恩赐，为诸天的国不结婚的人。保罗就是这样的人。（林前七7～8，九5。）
15Verse 12 continues, “For there are eunuchs who were born thus from their mother’s womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs because of the kingdom of the heavens.” Those who are made eunuchs because of the kingdom of the heavens are those to whom God has given the gift not to marry for the sake of the kingdom of the heavens. Paul was such a one (1 Cor. 7:7-8; 9:5
16我们凭自己不能遵守神原初的命定，为此我们需要恩典，我们需要神的恩赐。只有得著了恩典之恩赐的人，才能接受主论到神原初命定的话。
16In ourselves we are not able to keep God’s original ordination. For this, we need grace; we need God’s gift. Only those who have received the gift of grace can accept the Lord’sword regarding God’s original ordination
17阉人是彻底对付情欲的人。要成为这种属灵的阉人，我们需要恩典。只有恩典能给我们力量和供应，对情欲有彻底的对付。情欲在我们的生活里是很大的问题。因著我们凭自己无法对付这『蝎子，』我们需要仰望主，并祷告说，『主，怜悯我，给我需要的恩典。』靠著恩典，就可能对付那破坏我们生活的狡猾、邪恶的情欲『蝎子。』
17A eunuch is one who deals thoroughly with lust. In order to be such a spiritual eunuch, we need grace. Only grace can afford us the strength and the supply to have a thorough dealing with lust. Lust is a great problem in our life. Because in ourselves we are not able to deal with this “scorpion,” we need to look to the Lord and pray, “Lord, have mercy on me and grant me the grace I need.” By grace it is possible to deal with the subtle, evil “scorpion” of lust that damages our life
18情欲不仅破坏国度生活和召会生活，也破坏人的生活。情欲毁坏婚姻和社会；破坏灵、心思和身体。凡受情欲『蝎子』管辖的人，正确的为人生活、家庭生活、社会生活、召会生活、和国度生活，都要被毁坏。情欲破坏了每一种生活。今天社会的败坏主要的是来自情欲。情欲受了对付，这种败坏多半就会消失。我们在召会生活中必须认真的对付情欲。为此，我们需要靠主的恩典。
18Lust damages not only the kingdom life and the church life, but also human life. It ruins marriages and society. It damages the spirit, mind, and body. Anyone who is under the dominion of the “scorpion” of lust will be ruined for the proper human life, family life, social life, church life, and kingdom life. Lust damages every kind of life. The corruption in today’s society mainly comes from lust. If lust is dealt with, most of this corruption will disappear. We in the church life must deal with lust in a serious way. For this, we must depend on the Lord’s grace.
19宗教徒在这里的试诱，给主机会进一步启示关于诸天之国的事。十八章启示，我们必须怎样对待弟兄，才能进诸天的国。十九章启示，婚姻生活（太十九3～12）以及我们对钱财的态度，（太十九16～30，）都与诸天的国有关。婚姻生活涉及情欲，我们对钱财的态度涉及贪婪。诸天的国排除我们每一丝的情欲和贪婪。
19The religionists ’ temptation here afforded an opportunity for the Lord to unfold a further matter concerning the kingdom of the heavens. Chapter eighteen reveals how we must deal with the brothers that we may enter into the kingdom of the heavens, whereas chapter nineteen reveals that firstly married life (vv. 3-12) and then our attitude toward riches (vv. 16-30) are related to the kingdom of the heavens. Married life involves lust, and our attitude toward riches involves covetousness. The kingdom of the heavens rules out every trace of our lust and covetousness
20参、来自谦卑的国度福分
20Iii. The Kingdom Blessing Coming Through Humility
21当门徒责备那些带著小孩子来见主耶稣之人的时候，祂说，『让小孩子到我这里来，不要禁止他们，因为诸天之国正是这等人的。』（太十九14。）祂就给他们按了手。这里主再次强调，我们要有分于诸天的国，必须像小孩子。
21When the disciples rebuked those who were bringing some little children to the Lord, the Lord Jesus said, “Permit the little children and do not prevent them from coming to Me, for of such is the kingdom of the heavens” (19:14). Then He laid His hands on them. Here the Lord stresses again that to participate in the kingdom of the heavens, we must be like little children
22表面看来，十九章十三至十五节似乎论到微不足道的事。事实上，这些经文论到骄傲。主似乎对门徒说，『你们不该拒绝这些小孩子。反之，你们自己必须变成小孩子。骄傲隐藏在你们里面。你们必须定罪并弃绝你们的骄傲。你们若弃绝骄傲，变成小孩子，你们就会在诸天的国里。』
22On the surface, 19:13-15 seems to deal with an insignificant matter. Actually, these verses are concerned with pride. The Lord seemed to be saying to His disciples, “You should not reject these little ones. On the contrary, you must become a little one yourself. Pride is hidden within you. You must condemn and reject your pride. If you reject your pride and become as little children, you will be in the kingdom of the heavens
23马太把对付骄傲摆在对付情欲和财富之间。这个安排很有意义。每个属肉体、贪财的人，都是骄傲的人。骄傲总是在情欲和贪财之间。
23Matthew placed the dealing with pride between the dealing with lust and money. This arrangement is meaningful. Every fleshly person who is a lover of money is a proud person. Pride is always found between lust and the love of money
肆 、比律法更高
IV. HIGHER THAN THE LAW
24十六节说，『看哪，有一个人到耶稣跟前来，说，夫子，我该作甚么善事，才可以得永远的生命?』马太福音所说得永远的生命，不同于约翰福音所说得永远的生命。马太是论到国度，约翰是论到生命。约翰所说得永远的生命，是指人因神非受造的生命而得救，使人能凭这生命活著，从今时直到永远;马太所说得永远的生命，是指在今世凭著神永远的生命，有分于诸天之国的实际，并在来世有分于诸天之国的实现，得以更丰满的享受神永远的生命。
24Verse 16 says, “And behold, one came to Him and said, Teacher, what good thing shall I do that I may have eternal life?” To have eternal life in Matthew differs from having eternal life in John. Matthew is concerned with the kingdom, whereas John is concerned with life. To have eternal life in John is to be saved with God’sun created life that man may live by this life today and for eternity, whereas to have eternal life in Matthew is to participate in the reality of the kingdom of the heavens in this age and to share in its manifestation in the coming age
25在约翰福音里，永远的生命主要的是为著重生，为著新生。藉著重生，我们成了神的儿女。此外，约翰福音启示，藉著我们里面永远的生命，神的生命，我们能结果子。因此，约翰福音里永远的生命是为著复制。但在马太福音里，永远的生命不是为著新生，乃是为著国度。许多基督徒把约翰福音里永远的生命和马太福音里永远的生命混为一谈。约翰福音和马太福音里永远的生命是一样的，目的却不一样。我再说，在约翰福音里永远的生命是为著新生，但马大福音里永远的生命是为著国度。没有神永远的生命，就没有人能有国度的生活。
25In the Gospel of John the eternal life is mainly for regeneration, for the new birth. By regeneration, we become the children of God. Furthermore, the Gospel of John reveals that by the eternal life, the life of God within us, we may bear fruit. Hence, the eternal life in John is for reproduction. But in the Gospel of Matthew, eternal life is not for the new birth, but for the kingdom. Many Christians confuse the eternal life in John with the eternal life in Matthew. It is the same eternal life in both John and Matthew, but with different purposes. To repeat, in John the eternal life is for the new birth, but in Matthew it is for the kingdom. No one can have the kingdom life without God’s eternal life
一 、认识只有神是善的
A. Realizing Only God Is Good
26在十七节，主回答那问祂该作甚么善事才可以得永远生命的人说，『你为甚么以善问我?只有一位是善的。』这一位是神，只有神是善的。这不仅指明那发问的青年人不是善的，也指明主耶稣是神，祂是善的。祂若不是神，祂也不会是善的。
26In verse 17 the Lord answered the one who had asked Him what good thing he should do to have eternal life: “Why are you asking Me concerning that which is good? One is good.” This One is God. Only God is good. This indicates not only that the young man asking the question is not good, but also that the Lord Jesus is God, who is good. If He were not God, He also would not be good
二 、遵守律法的诫命
B. Keeping the Law’s Commandment
27主也对这青年人说，『你若要进入生命，就要遵守诫命。』这里主说到进入生命。进入生命，意即进诸天的国。(太十九23。）诸天的国乃是神永远生命的范围。因此，我们进诸天的国，就是进入神的生命，与得救不同。得救是神的生命进入我们里面，作我们的生命；进诸天的国是我们进入神的生命，享受神生命的丰富。得救是我们蒙救赎，并由圣灵重生，得著神的生命；进诸天的国是我们凭神的生命生活行动。一个是生的问题，一个是活的问题。
27The Lord also said to this young man, “If you want to enter into life, keep the commandments.” Here the Lord speaks about entering in to life. To enter into life means to enter into the kingdom of the heavens (v. 23). The kingdom of the heavens is a realm of God’s eternal life. Hence, when we enter into it, we enter into God’s life. This differs from being saved. To be saved is to have God’s life enter into us, whereas to enter into the kingdom of the heavens is to enter into God’s life. The former is to be redeemed and regenerated with God’s life; the latter is to live and walk by God’s life. One is a matter of birth; the other is a matter of living.
28照著约翰福音，得永远的生命就是把永远的生命接受到我们里面。但照著马太福音，得永远的生命就是进入永远的生命。永远的生命进入我们里面，给我们新生，成为神的儿女。然后我们进入永远的生命，过国度的生活。因此，在约翰福音里永远的生命包含了救恩，但在马太福音里永远的生命与救恩无关。
28According to the Gospel of John, to have eternal life is to receive eternal life into us. But according to Matthew, to have eternal life is to enter into eternal life. The eternal life enters into us to give us the new birth to become God’s children. Then we enter into eternal life to have the kingdom life. Thus, in John eternal life involves salvation, but in Matthew it is not related to salvation
29主对那青年人说，『你若要进入生命，就要遵守诫命。』遵守诫命不是得救的条件，乃与进诸天的国有关；照著诸天之国的宪法，我们要进入诸天的国，不仅需要达到旧律法的标准，还需要达到王所补充新律法（太五17～48）的标准。得救只需要信心，进诸天的国却需要超凡的义，这义是遵行旧律法和属天君王所补充的新律法，所产生的结果。
29If you want to enter into life,” the Lord said to the young man, “keep the commandments.” Keeping the commandments is not the requirement for salvation; it is related to entering into the kingdom of the heavens. According to the constitution of the kingdom of the heavens, to enter into life requires us to meet not only the standard of the old law, but also the standard of the complemented new law (5:17-48). Salvation requires only faith, whereas the kingdom of the heavens requires a surpassing righteousness, which issues from the keeping of the old law plus its complement given by the heavenly King
30在二十五节，门徒问：『这样谁能得救?』这问题指明他们以为进诸天的国与得救相同。今天许多基督徒有同样的观念。他们只知道得救，对诸天的国一无所知。四十多年前，我们首次传讲国度，就宣告得救的确据。尽管传教士在中国已经一百多年了，但他们没有向中国圣徒指明得救的确据。因此，无论我们到那里，我们都尽力帮助信徒确定他们的得救。当我们传讲得救的确据时，许多牧师反对我们，定罪我们骄傲。有些人说，『我们作了多年的牧师，但甚至我们也不敢说自己得救了。你们怎能宣称你们得救了？你们太骄傲了。我们都必须相信主耶稣，自己作好，直等到我们死了，到主那里。那时主会告诉我们是否得救了。』但我们为得救的确据争战，我们给人一处又一处的经节，证明我们能知道自己已经得救了，不需要等到我们死了去见主。几年的争战之后，我们得了胜利。
30The disciples’ question in verse 25—“Who then can be saved?”—indicates that they thought entering into the kingdom of the heavens was the same as being saved. Many Christians today have the same concept. They know only about salvation; they know nothing about the kingdom of the heavens. When we first preached the kingdom more than forty years ago, we proclaimed the assurance of salvation. Although missionaries had been in China for more than a hundred years, they had not made the assurance of salvation clear to the Chinese saints. Thus, wherever we went, we tried to help the believers to be sure of their salvation. When we preached the assurance of salvation, many pastors opposed us and condemned us for being proud. Some said, “We have been pastors for many years, and not even we dare to say that we are saved. How can you claim to be saved? You are too proud. We all must believe in the Lord Jesus, behave ourselves, and wait until we die and go to the Lord. Then the Lord will tell us whether or not we are saved.” But we fought the battle for the assurance of salvation, giving the people verse after verse to prove that we can know that we have been saved and that there is no need to wait for us to die and go to the Lord. After a few years of fighting, we gained the victory.
31赢了这场争战之后，我们就传讲国度的赏赐。我们开始对人说，『不错，你们无疑已经得救了。但得救是一回事，得著国度的赏赐是另一回事。』虽然这话没有得罪许多牧师，却得罪了许多粗心大意的基督徒。我们传讲得救的确据时，所有粗心大意的基督徒都很喜乐，并且说，『阿利路亚，我们得救了！圣经这样告诉我们。只要我们相信主耶稣，我们就得救了。』但他们的喜乐不会持续很久，因为对他们传讲得救确据的同一班人告诉他们说，他们也许有一个问题，就是失去国度的赏赐，并且要受管教。没有一个粗心大意、属世的基督徒愿意听见这话。有一次，一个富有的女子听了关于国度的信息之后，对我说，『李弟兄，你所说的与我上天堂有关么？我不在意别的，只要我能在天堂门口作个看门的，我就满足了。』许多基督徒有这观念。只要他们得救，能进天堂，他们就喜乐了。说这话的人都被麻醉了，他们只在意得救和天堂。但在马太十九章，主说到进诸天的国。也许你得救了，但你仍有进不了诸天之国的危机。主说骆驼穿过针的眼，比财主进神的国还容易，这话必定与得救无关。这话与诸天的国有关。贪财的人很难进诸天的国。
31After winning this battle, we preached the kingdom reward. We began to say to people, “Yes, there is no doubt that you have been saved. But to be saved is one thing and to receive the kingdom reward is another.” Although this word did not offend very many pastors, it offended many careless Christians. When we preached the assurance of salvation, all the careless Christians were happy and said, “Hallelujah, we are saved! The Bible tells us so. As long as we believe in the Lord Jesus, we are saved.” But their happiness did not last very long, for the same ones who preached to them the assurance of salvation told them that they may have a problem, lose the kingdom reward, and be disciplined. None of the careless, worldly Christians wanted to hear this. After a message on the kingdom, a wealthy woman once said to me, “Brother Lee, is what you are talking about related to my going to heaven? I don’t care about anything else. If I can only be a doorkeeper at the gate of heaven, I shall be satisfied.” Many Christians have this idea. As long as they are saved and bound for heaven, they are happy. Those who say this have been drugged, caring only for salvation and heaven. But in Matthew 19 the Lord speaks about entering into the kingdom of the heavens. Although you may be saved, you may be in danger of not entering into the kingdom of the heavens. Surely the Lord’sword about it being easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God is not concerned with salvation. This word is concerned with the kingdom of the heavens. It is very difficult for one who loves riches to enter into the kingdom of the heavens
三 、藉著积蓄财宝在诸天之上并跟从基督而得以完全
C. To Be Perfect by Laying Up Treasure in the Heavens and Following Christ
32那青年人告诉主，一切的诫命他都遵守了，主就对他说，『你若想要完全，就要去变卖你的家业，分给穷人，就必有财宝在诸天之上，你还要来跟从我。』（太十九21。）即使那青年人遵行了旧律法的诫命，如他所自以为的，他还是不完全，没有达到补充之新律法所要求的标准；因他不肯照国度宪法的要求，变卖他所有的，将财宝积蓄在天上。（太六～21。）跟从主就是爱主胜于一切。（太十37～38。）这是进诸天之国最高的要求。
32When the young man told the Lord that he had observed all the commandments, the Lord said to him, “If you want to be perfect, go, sell what you have and give to the poor, and you shall have treasure in heaven, and come, follow Me” (v. 21). Even if the young man had observed the commandments of the old law as he had claimed, he was still not perfect, not up to the standard of the requirement of the complemented law; for he was not willing to sell what he had and lay up treasure in heaven, as the constitution of the kingdom required (6:1 9-2 1). To follow the Lord is to love Him above all things 19 (10:37-38). This is the supreme requirement for entering into the kingdom of the heavens.
33二十二节说，『那青年人听见这话，就忧忧郁郁的走了，因为他有很多产业。』爱物质的产业过于爱主，叫人忧郁；但那些爱基督胜于一切的人，家业丧失仍然喜乐。（来十34。）
33Verse 22 says, “But the young man, hearing this word, went away sorrowing, for he had many possessions.” Loving material possessions above the Lord causes one to sorrow, but those who love Christ above all things are joyful in losing their possessions (Heb. 10:34
34富人有两种：有许多物质产业的人，和梦想致富的人（虽然事实上他们并不富有）。已往，我们有些人也许曾梦想成为百万富翁。就梦想发财的意义说，每个人都是财主。有些青年女子的愿望就是嫁给财主，这是她们的梦。你若不是第一种富人，那么你就可能是第二种。
34There are two kinds of rich men: those who are rich with many material possessions and those who dream about being rich although they actually are not rich. In the past, some of us may have dreamed of being a millionaire. In the sense of dreaming about riches, everyone is a rich man. The desire of some young women is to marry a rich man. This is their dream. If you are not the first kind of rich person, then you probably are the second
35主说，贪财的人进国度比骆驼穿过针的眼还难。这个例证启示，贪财就国度而论的严重性。贪财是进国度最大的拦阻。
35The Lord said that it is more difficult for someone who loves money to enter into the kingdom than it is for a camel to go through the eye of a needle. This illustration reveals the seriousness of the love of money as far as the kingdom is concerned. The love of money is the greatest hindrance to entering into the kingdom
36主在十九章很智慧的对付那青年人。他到主跟前来问主，他该作甚么才能得永远的生命，也就是活在国度里。主知道那青年人的心，就告诉他要遵守诫命。他问主是那些诫命，主就列举六条诫命：不可杀人，不可奸淫，不可偷盗，不可作假见证，当孝敬父母，又当爱邻舍如同自己。18-（太十九18～19。）然后那青年人说，『这一切我都遵守了，还缺少甚么？』主就豫备好要回答他，并告诉他要作甚么才能完全。主在祂的回答中似乎说，『即使你遵守了一切的诫命，你仍不完全。按照摩西的律法，你也许是完全的，但按照诸天之国的宪法你却不是完全的。按照国度的宪法，你要完全，就必须变卖你的家业，分给穷人，并且还要跟从我。』这是杀死人的话。主题到六条诫命时，那青年人很受鼓励，因为他是遵守律法的人。但主告诉他要根除对钱财的贪爱，并且还要跟从主时，他就忧忧郁郁的走了。
36The Lord dealt with the young man in chapter nineteen in a wise manner. He had come to the Lord to ask Him what he should do in order to have eternal life, that is, to live in the kingdom. Knowing the young man’she art, the Lord told him to keep the commandments. When the Lord was asked which commandments, He listed six of them: the commandments regarding murder, adultery, stealing, bearing false witness, honoring father and mother, and loving our neighbor as ourself (vv. 19). Then the young man said, “All these things I have observed; what do I lack yet?” The Lord was ready to answer him and told him what to do in order to be perfect. In His answer the Lord seemed to be saying, “Even if you have kept all the commandments, you still are not perfect. You may be perfect according to the law of Moses, but not according to the constitution of the kingdom of the heavens. To be perfect according to the constitution of the kingdom, you must sell your possessions, give them to the poor, and follow Me.” This was a killing word. When the Lord mentioned six of the commandments, the young man was very encouraged, for he was one who kept the law. But when the Lord told him to uproot his love for money and to follow Him, he went away sorrowful.
37我年轻时，主在十八章所说关于赦免的话很困扰我。我认为那是严肃的话，我也认真的接受。我自问是否愿意赦免每个人。我读到十九章时，自问是否能根除对钱财的贪爱。我那时很穷，就像大多数的中国学生一样。但即使是穷学生，也会梦想致富。那时我没有胆量说，『主阿，是的，我能根除对钱财的贪爱。』我晓得我可能不会成功。贪财暴露出今天许多基督徒离这功课有多远。马太福音对他们是一卷故事书。他们读的时候，似乎没有甚么摸著他们。但主在马太十九章关于国度要求的严肃话语必须摸著我们。为著主的国度，你对主认真么？若是如此，那么贪爱钱财如何？在你里面仍有空间为著贪爱钱财么？这是严肃的事。
37When I was young, I was troubled by the Lord’sword in chapter eighteen concerning forgiveness. I regarded it as a sobering word, and I took it seriously. I asked myself if I was willing to forgive everyone. When I came to chapter nineteen, I asked myself whether or not I could uproot the love of money. Like most students in China at the time, I was quite poor. But even a poor Chinese student could dream of becoming rich. At that time I did not have the boldness to say, “Yes, Lord, I can uproot the love of money.” I realized that probably I could not succeed in doing this. The love of money exposes how far off the course many of today’s Christians are. To them, the Gospel of Matthew is a story book. When they read it, it seems that nothing touches them. But we must be touched by the Lord’ss o be ring word in chapter nineteen regarding the requirements of the kingdom. Do you mean business with the Lord for His kingdom? If so, then what about the love of money? Is there still room in you for the love of money? This is a serious matter
38只有凭著神圣的生命，我们才能达到国度的要求。我们若有恩典这么作，就很容易达到这些要求。凭著我们人的生命这是不可能的，但凭著神圣的生命带著神圣的恩典却是容易的。事实上，这是一种喜乐。将财宝积蓄在诸天之上是何等的喜乐！
38Only by the divine life can we fulfill the requirements of the kingdom. It is easy to fulfill these requirements when we have the grace to do so. By our human life it is impossible, but by the divine life with the divine grace it is easy. In fact, it is a joy. What a joy to lay up treasure in the heavens
39我们国度里的子民与属世的人完全不同。我们甚至与基督教里的人也不同。我们的心已经被摸著，我们为著主的国对主是认真的。财富和物质的产业对我们算不得甚么。凭著我们天然的生命，对财富很难有这样的态度。但凭著神圣的生命带著神圣的恩典，我们能说，将财宝积蓄在诸天之上对我们是一种喜乐。
39We, the people in the kingdom, are altogether different from the worldly people. We are even different from those in Christianity. Our heart has been touched, and we are serious with the Lord concerning His kingdom. Riches and material possessions do not mean much to us. By our natural life it is very difficult to have such an attitude toward riches. But by the divine life with the divine grace, we can say that it is a joy for us to lay up treasure in the heavens
40我们已经看见进诸天之国的三个要求：对付情欲，对付骄傲，并对付贪财。对付贪财就是对付己。贪财的人这么作是为著两个原因：为著安全，并为著享乐。这个国家里的人为他们的安全忧虑。他们急切为著他们的未来和老年而豫备。其他的人为著钱财带给他们的享乐而贪财。他们喜欢数算银行里存有多少钱。安全和享乐都与己有关。因此，贪财是己的问题。对付贪财就是对付己，虽然己是间接受对付。
40We have seen three requirements for entering into the kingdom of the heavens: dealing with lust, dealing with pride, and dealing with the love of riches. To deal with the love of riches is to deal with the self. Those who love money do so for two reasons: for security and for pleasure. People in this country are worried about their security. They are anxious to provide for their future and their old age. Others love money for the pleasure it gives them. They enjoy counting how much money they have in the bank. Both security and pleasure are related to the self. Thus, the love of money is a matter of the self. To deal with the love of money is to deal with the self, although the self is dealt with indirectly.
41主论到国度要求的严肃话语，对我们不该仅仅是道理。我们需要认真的接受主的话，并且在关于情欲、骄傲、以及为著己而有的隐藏贪财这些事上向主敞开。愿主怜悯我们，为著诸天的国，让我们对这些事有彻底的对付。
41The Lord’s sober word regarding the requirements of the kingdom should not merely be doctrine to us. We need to take the Lord’sword in a serious way and open ourselves to the Lord concerning lust, pride, and the hidden love of riches for the sake of the self. May the Lord have mercy upon us to give us a thorough dealing with these matters for the kingdom of the heavens