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马太福音生命读经 · 第55篇

国度宝座与十架苦杯

The Throne Of The Kingdom And The Cup Of The Cross
1在主说到国度的要求与国度的赏赐之后，祂仍关心跟从祂者的属灵光景。因此，祂给门徒国度赏赐的定义之后，又对他们说到要来的钉死与复活。主也知道我们今天真实的光景。我们也许不认为我们需要进一步的话语或进一步的启示，但主知道我们的需要。
1After the Lord spoke regarding the requirements of the kingdom and the kingdom reward, He was still concerned about the spiritual situation of His followers. Therefore, after giving His disciples a definition of the kingdom reward, He spoke to them again about His coming crucifixion and resurrection. The Lord also knows our real situation today. Although we may not think that we need a further word or a further revelation, the Lord knows our need
2壹、认识基督的钉死与复活
2I. Knowing Christ’s Crucifixion And Resurrection
3在马太二十章十七至十九节，主第三次启示祂的钉死与复活。第一次是在该撒利亚腓立比的境内，祂变化形像之前。（太十六13，21。）第二次是在加利利，祂变化形像之后。(太十七～23。)这一次是在往耶路撒冷的途中。这启示是个豫言，对于门徒天然的观念是完全陌生的；然而这豫言的每一细节，不久都按字面应验了。
3In 20:17-19 the Lord unveiled for the third time His crucifixion and resurrection. The first was in Caesarea Philippi, before His transfiguration (16:13, 21). The second was in Galilee, after His transfiguration (17:22). This time was on the way to Jerusalem. This 22 revelation was a prophecy, altogether strange to the natural concept of the disciples, yet fulfilled literally in every detail.
4在国度赏赐的定义之后，主会再次揭示祂的钉死与复活，我认为相当不寻常。表面看来这没有意义。然而，你若深入这卷书，就会看见这是非常有意义的延续。我们要得著国度的赏赐，就需要经历十字架与复活。我们也许知道关于国度的每件事，但我们对主的钉死与复活仍需有正确的领略。若不经历主的十字架与复活，就不可能为著国度的赏赐经历主的生命。在腓立比三章保罗说，他为基督已经将万事看作粪土。然后他说，他渴望认识基督、并祂复活的大能，使他能模成基督的死。保罗对主的死与复活有充分的领会。这领会是叫我们为著国度经历基督作生命。为著国度的赏赐，我们需要经历主的钉死与复活。因此，二十章十七至十九节是前一段的延续。
4It seems to me rather unusual that after the definition of the kingdom reward the Lord would once again unveil His crucifixion and resurrection. Apparently this has no significance. However, if you get into the depth of this book, you will see that this is a very significant continuation. In order to receive the kingdom reward, we need to experience the cross and the resurrection. Although we may know everything regarding the kingdom, we must still have a proper grasp of the Lord’s crucifixion and resurrection. Apart from experiencing the Lord’s cross and resurrection, it is impossible to experience the Lord’s life for the reward of the kingdom. In Philippians 3 Paul said that for Christ’ss ake he counted all things but dung. Then he said that he desired to know Christ and the power of His resurrection that he might be conformed to Christ’s death. Paul had an adequate understanding of the Lord’s death and resurrection. This understanding is for us to experience Christ as our life for the kingdom. For the kingdom reward, we need the experience of the Lord’s crucifixion and resurrection. Thus, 20:17-19 is a continuation of the foregoing section
5主第三次启示祂的钉死与复活，也是向著祂的门徒。当祂上耶路撒冷去的时候，祂把十二个门徒带到一边，告诉他们要来的钉死与复活。主这么作必定有特别的目的。主特意告诉十二个门徒，祂需要上耶路撒冷去，被交给祭司长和经学家，被定死罪，被交给外邦人，被戏弄、鞭打、并钉十字架，第三日复活。祂详细的对门徒说到祂的死与复活。
5The third time the Lord revealed His crucifixion and resurrection He did so to His disciples again. As He was going to Jerusalem, He took the twelve disciples aside and told them about His coming crucifixion and resurrection. The Lord must have had a specific purpose in doing this. He specifically told the twelve that He needed to go to Jerusalem, to be delivered to the chief priests and scribes, to be condemned to death, to be delivered to the Gentiles, to be mocked, scourged, and crucified, and to be resurrected on the third day. He spoke to His disciples concerning His death and resurrection in a detailed way.
贰 、国度宝座
II. The Throne Of The Kingdom
6门徒对主钉死与复活的完全揭示反应如何？他们没有说，『主阿，阿们。第一次和第二次我们没有看见这事。主，感谢你，这次你把我们带到一边，特地告诉我们这事。现在我们领悟你必须经过死与复活。这无疑包括我们众人。最终，我们也要经历这奇妙的死与复活。』门徒的反应的确不像这样。反之，二十、二十一节说，『那时，西庇太儿子的母亲，同他儿子们进前来拜耶稣，求祂一件事。耶稣就对她说，你要甚么？她说，请叫我这两个儿子在你国里，一个坐在你右边，一个坐在你左边。』西庇太儿子的母亲是主的姨妈，祂母亲的姊妹；西庇太的儿子，雅各和约翰，是祂的表兄弟。因此，他们和主之间有天然的关系。主第三次揭示祂的死与复活之后，雅各和约翰的母亲立刻来求祂叫她两个儿子在祂国里，坐在祂的右边和左边。尽管主已经说到钉死与复活，他们的心思却置于宝座上。我们常常就和雅各、约翰一样。他们一再听到钉死与复活，但他们和他们母亲里面却渴望宝座。这是对地位的野心。雅各和约翰的母亲可能对自己说，『有一天主登宝座的时候，也许我的两个儿子一个坐在祂右边，另一个坐在祂左边。这是何等的荣耀！』这就是他们对主说到祂死与复活的反应。
6What was the disciples’ reaction to the Lord’s full unveiling of His crucifixion and resurrection? They did not say, “ Amen, Lord. The first and second times we didn’ts ee this. Thank You, Lord, for taking us aside this time and purposely telling us about this. Now we realize that You must pass through death and resurrection. No doubt this includes all of us. Eventually, we also shall experience this wonderful death and resurrection.” The disciples definitely did not react like this. Rather, verses 20 and 21 say, “Then the mother of the sons of Zebedee came to Him with her sons, worshipping and asking something of Him. And He said to her, What do you desire? She said to Him, Say that these two sons of mine may sit, one on Your right hand and one on Your left, in Your kingdom.” The mother of the sons of Zebedee was the Lord’s aunt, His mother’s sister, and Zebedee’ss ons, James and John, were His cousins. Thus, there was a natural relationship between them and the Lord. Immediately after the Lord had unveiled His death and resurrection for the third time, the mother of James and John came to Him asking that her two sons might sit on His right hand and left hand in the kingdom. Although the Lord had spoken of the crucifixion and the resurrection, their mind was set on the throne. Often we are exactly like James and John. Again and again they heard about the crucifixion and the resurrection. But in them and in their mother there was the desire for the throne. This is the ambition for position. The mother of James and John might have said to herself, “One day, when the Lord is enthroned, maybe my two sons will be sitting one on His right hand and the other on His left hand. How glorious this would be!” This was their reaction to the Lord’sword about His death and resurrection
参 、十架苦杯
III. THE CUP OF THE CROSS
7在二十二、二十三节主回答说，『你们不知道所求的是甚么。我将要喝的杯，你们能喝么？他们说，我们能。耶稣说，我的杯你们必要喝，只是坐在我的左右，不是我可以赐的；乃是我父为谁豫备的，就赐给谁。』我们若要在国度里坐宝座，就必须豫备好喝苦杯。忍受十字架乃是进国度的路。（徒十四22。）约翰和雅各的母亲自私的恳求，给主机会启示进国度的路。
7In verses 22 and 23 the Lord replied, “You do not know what you are asking. Are you able to drink the cup which I am about to drink? They said to Him, We are able. He said to them, My cup you shall indeed drink, but to sit on My right hand and on My left is not Mine to give, but it is for those for whom it has been prepared by My Father.” If we want to sit on the throne in the kingdom, we must be prepared to drink the cup of suffering. To suffer the cross is the way to enter into the kingdom (Acts 14:22). The selfish entreaty of the mother of John and James afforded an opportunity for the Lord to reveal the way to enter into the kingdom.
8主回答约翰和雅各的母亲说，『坐在我的左右，不是我可以赐的；乃是我父为谁豫备的，就赐给谁。』（太二十23。）这些话指明主有服从的灵。祂没有僭取甚么，乃是把地位交给父。主是站在人的地位上完全服从父，不擅自用权，在父之外作甚么。我们都需要学习把一切交给主。我们没有资格说任何关于地位的话。
8In answering the mother of James and John the Lord said, “To sit on My right hand and on My left is not Mine to give, but it is for those for whom it has been prepared by My Father” (v. 23). These words indicate that the Lord had a submissive spirit. He did not assume anything, but gave place to the Father. Standing in the position of man, the Lord was fully subject to the Father, not assuming the right to do anything outside the Father. We all need to learn to give everything to the Lord. We have no place to say anything regarding position
肆 、门徒属肉体的私图好争
IV. The Fleshly Rivalry Of The Disciples
9在二十四节，我们看见门徒属肉体的私图好争：『那十个听见，就恼怒这两个兄弟。』门徒不仅生气，还恼怒了，似乎害怕没有甚么会留给他们。十二个门徒都充满了对地位的野心，关于主的死与复活的事一点也没有进到他们里面。何等可怜的光景!倘若这事发生在第四章，我们也许会同情他们。但在国度宪法的颁布、许多关于基督的启示、国度奥秘的揭示、以及在达到荣耀的路上经历了许多反面的因素之后，他们的反应竟是这样。在这一切之后，十二个门徒仍完全被地位的事所霸占。路加二十二章二十四节说，门徒中间起了争论，他们中间那一个可算为大。彼得、安得烈、雅各、约翰、和其他的门徒都在争大。
9In verse 24 we see the fleshly rivalry of the disciples: “And when the ten heard it, they were indignant concerning the two brothers.” The disciples were more than angry; they were indignant, apparently fearing that nothing would remain for them. The twelve were filled to the brim with ambition for position, and nothing regarding the Lord’s death and resurrection penetrated them. What a pitiful situation! If this had taken place in chapter four, we might sympathize with them. But this was their reaction after the decree of the constitution of the kingdom, after so many revelations concerning Christ, after the unveiling of the mystery of the kingdom, and after experiencing the many negative factors on the pathway to glory. After all this, the twelve were still fully occupied with the matter of position. Luke 22:24 says that the disciples were striving among themselves concerning who would be the greatest. Peter, Andrew, James, John, and all the others were fighting for greatness
10马太题起门徒中间的私图好争，为要暴露今天同样隐藏在我们里面对地位的野心。即使我们是在召会里，有些人野心勃勃要作长老或执事。他们若不能作长老或执事，至少也切望作小组带领人。
10Matthew mentions the rivalry among the disciples in order to expose the same ambition for position that is still hidden within us today, even though we are in the church. Some are ambitious to be elders or deacons. If they cannot be an elder or a deacon, they at least aspire to be a group leader.
伍 、国度生活的操练
V. The Exercise Of The Kingdom Life
11有时候圣经似乎自相矛盾。例如，在马太二十三章主说，我们不该受师尊的称呼。但在以弗所四章保罗说，基督赐下一些教师。此外，马太二十三章说我们不该有任何带领人。但书信告诉我们，在召会中有带领人。（来十三17，24。）然而圣经并不矛盾。我们需要看见，主的心思里所想的与我们天然的心思完全不同。在主的心思里，长老或带领人不该控制别人。在召会生活里不该有任何的控制。但这不是说没有管治，没有治理。治理是一回事，控制是另一回事。在召会中所有的带领人都必须清楚这事。在主的召会中，我们需要治理，却不需要控制。
11There are times when the Bible apparently contradicts itself. For example, in Matthew 23 the Lord says that we should not be called a teacher. But in Ephesians 4 Paul says that Christ gave some teachers. Furthermore, Matthew 23 says that we should not have any leaders. But in the Epistles we are told that there are leaders in the church (Heb. 13:17, 24). The Bible, however, is not contradictory. We need to see that what is in the mind of the Lord is utterly different from what is in our natural mentality. In the mind of the Lord the elders or the leaders should not control others. In the church life there should not be any control. But this does not mean that there is no governing, no ruling. To rule is one thing and to control is another. All the leaders in the churches must be clear about this. In the Lord’s churches we need ruling, but not controlling
12在这一点上，我们需要读林前十二章二十八节：『神在召会中所设立的，第一是使徒，第二是申言者，第三是教师；其次是行异能的，再次是得恩赐医病的，帮助的，治理的，说各种方言的。』这节所题『帮助的，』是指执事的服事。这些帮助的列在治理的之前；治理的是指长老的功用。因此，新约中有一节告诉我们，长老的治理低于执事的帮助。你发现这事实可能会很惊奇。按照我们天然的观念，长老比执事高多了。但使徒保罗在神的感动之下，把长老的功用列在执事的功用之后。在这节里，保罗特意将长老和执事的次序交换，把长老的职任列于末项，就是说方言之先。当保罗从以弗所写这卷书时，哥林多是五旬节运动的温床。写本书时，他特意降低说方言的重要性，将其列为末项，并将长老的功用列于执事的功用之后。
12At this point we need to read 1 Corinthians 12:28. “ And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.” The “helps” mentioned in this verse refer to the service of the deacons. These “helps” are mentioned before governings, which refer to the function of the elders. Hence, in the New Testament there is a verse telling us that the governing of the elders is lower than the help of the deacons. You may find this fact very surprising. According to our natural concept, the elders are much higher than the deacons. But the Apostle Paul, under the inspiration of God, lists the function of the elders after the function of the deacons. In this verse, Paul deliberately reverses the order of the elders and deacons, listing the office of the elders next to the last item, which is speaking in tongues. When Paul wrote this book from Ephesus, Corinth was a hotbed of Pentecostalism. In writing this book, he purposely diminished the significance of speaking in tongues, making it the last item, and listed the function of the elders after the function of the deacons
13被摆在长老职分里的人，都成了奴仆。长老不是王；长老乃是奴仆。我是在主职事里的人，我也是奴仆。别人可以享受他们的自由，但我没有自由，因为我已经卖身为奴仆了。照样，每位长老都是奴仆。在世界上，有地位的意思就是有荣耀。但在召会中，有地位的意思就是作奴仆。在天主教里，有阶级制度：祭司、主教、大主教、枢机主教和教皇，他们都在平信徒之上。这是虚荣。在召会中没有这样的虚荣；反而有为奴的。
13Everyone who is put into eldership becomes a slave. The elders are not kings; they are slaves. As one in the Lord’s ministry, I also am a slave. Others may enjoy their freedom, but I have no freedom because I have been purchased to be a slave. Likewise, every elder is a slave. In the world, to have a position means to have glory. But in the church, to have a position means to be in slavery. In Catholicism there is a hierarchy of priests, bishops, archbishops, cardinals, and the pope, all of whom are above the laity. This is vainglory. In the church there is no such vainglory; instead, there is slavery.
14有些人为得尊崇和荣耀，对地位有野心，这是羞耻。这是爬进召会生活里的『蝎子。』若不是为著尽功用，我不愿坐在前排。不要以为坐在前面是荣耀的。我宁愿坐在后面。然而，若是长老开始坐在后面，在你们眼中，后排的座位就是最尊荣的。这指明问题不是长老坐在那里，前面或后面，因为他们座位的尊荣只存在我们的心思里。哦，我们的心思何等需要更新！为著新人，我们需要在心思的灵里得以更新，并丢弃属地狱的地位观念。
14It is a shame that some are ambitious for position in order to have honor and glory. This is a “scorpion” creeping into the church life. If it were not a matter of function, I would not sit in the front row. Do not think that it is glorious to sit in the front. I much prefer to sit in the back. However, if the elders began to sit in the back, then in your eyes the rear seats would become the most honorable. This indicates that it is not a matter of where the elders sit, whether in the front or in the back, because the honor of their seats exists only in our mentality. Oh, how our mind needs to be renewed! For the new man, we need to be renewed in the spirit of the mind and drop the hellish concept of position
15我与倪弟兄在一起的那些年间，我观察到没有一个渴望作长老的人被选立为长老。为著国度的生活，我们必须消杀对地位的野心。谈地位，谈谁比谁高，乃是羞耻。在召会生活里寻求地位不是荣耀，乃是羞耻。
15During the years I was with Brother Nee, I observed that no one who desired to be an elder was appointed to be one. For the kingdom life we must kill the ambition for position. It is a shame to talk about position, about who is higher than others. To seek a position in the church life is not a glory, but a shame
16关于对地位的野心，有两件事是清楚的：首先，在林前十二章二十八节，保罗把长老的功用列于执事的功用之后；其次，作长老就是就是作奴仆。带领的人就是奴仆，这符合主在二十章二十五至二十七节的话：『耶稣叫了他们来，说，你们知道外邦人有君王为主治理他们，也有大臣操权管辖他们。但你们中间不是这样；反倒你们中间无论谁想要为大，就必作你们的仆役；你们中间无论谁想要为首，就必作你们的奴仆。』这与天然、自私的心思完全相反。长老的职分就是奴仆的样式。每个带领的人都必须是奴仆。因此，我们中间不该有阶级制度。反之，我们都是在同样水平上的弟兄。十个门徒的恼怒，也给主机会启示在国度里生活的路，就是不辖管别人，宁愿作仆役，甚至作奴仆服事人。
16Regarding the matter of ambition for position, two things are clear: first, in 1 Corinthians 12:28 Paul lists the function of the elders after the function of the deacons; second, to be an elder is to be a slave. The matter of the leading ones being slaves corresponds to the Lord’sword in 20:25 through 27: “Jesus called them to Him and said, You know that the rulers of the nations lord it over them, and the great exercise authority over them. It is not so among you; but whoever wants to become great among you shall be your servant, and whoever wants to be first among you shall be your slave.” How contrary this is to the natural, self-seeking mind! The eldership is a form of slavery. Every leader must be a slave. Therefore, there should be no hierarchy among us. Rather, we all are brothers on the same level. The indignation of the ten disciples afforded the Lord an opportunity to reveal the way to be in the kingdom, that is, to be willing to serve others as a servant, even as a slave, rather than to rule over others
17二十八节说，『正如人子来，不是要受人的服事，乃是要服事人，并且要舍命，作多人的赎价。』在这卷论到国度的书里，主总是站在人的地位上。诸天的国虽是由神圣的生命所构成，却是在人性里实行出来的。
17Verse 28 says, “Even as the Son of Man came not to be served, but to serve and to give His life a ransom for many.” In this book, the book of the kingdom, the Lord always stands in the position of a man. Although the kingdom of the heavens is constituted with the divine life, it is carried out in humanity
18看见治理和控制的不同很有帮助。控制别人的意思就是替别人下断案，告诉他们作甚么或不作甚么，也就是把别人摆在你的指引之下。在主的恢复里，我们必须恨恶这种控制。没有人该施行控制，因为我们都在一位主之下，并且有一位灵活在我们里面，引导我们。然而，有治理的需要。若在聚会中有人告诉圣徒要作甚么，那就是控制。但在聚会中必须有些治理。例如，假定有人拜偶像，并且宣称有自由这样作；这就必须除去。甚至在决定聚会的次数上，我们也需要某种治理。我们若是民主的，没有治理，有些人也许坚持在早晨四点半聚会，而有些人也许要在下午同样不方便的时间聚会。因此，长老需要在祷告中到主面前去，和圣徒交通，并用他们属灵的鼻子分辨圣徒的感觉，这样就能断定甚么时间聚会最好。然后长老该作决定。这不是控制，这乃是治理。
18It is helpful to see the difference between rule and control. To control others means to make decisions for them and to tell them what to do or not to do. It is to put people under your direction. In the Lord’s recovery, we must hate this kind of control. No one should exercise control, because we all are under the one Lord and have the one Spirit living in us and leading us. However, there is a need for ruling. If in a meeting the saints are told what to do, that is control. But there must be some ruling in the meeting. Suppose, for example, someone worships an idol and claims the freedom to do so. This must be ruled out. We even need some ruling in deciding the times of the meetings. If we are democratic and there is no rule, some may insist on meeting at 4:30 a.m., while others may want to meet at an equally inconvenient time in the afternoon. Thus, the elders need to go to the Lord in prayer, fellowship with the saints, and use their spiritual nose to discern the feeling of the saints so that they can determine what time is best for the meetings. Then the elders should make a decision. This is not control; it is ruling
19作长老不简单。要作长老，你需要有很好的属灵鼻子，闻出圣徒的光景。你也需要、有活泼、敏锐的灵同灵敏的直觉，明白神的旨意，然后你才能下正确的断案。有时候长老按著自己的方便决定聚会的时间。这就错了。决定聚会的时间不该按著长老的方便，而该按著圣徒的光景。为此，你必须对神运用你的直觉，知道祂所要的。
19It is not easy to be an elder. In order to be an elder, you need to have a good spiritual nose to sense the situation of the saints. You also need to have a living, keen spirit with a sharp intuition to know God’s will. Then you will be able to make the right decisions. Sometimes the elders make decisions concerning the time of the meetings according to their convenience. This is a mistake. The time of the meetings should not be decided according to the elders’ convenience, but according to the situation of the saints. For this, you must exercise your intuition toward God to know what He wants
20像这些事是由长老决定，因为治理是在他们手中。但不要以为治理高于帮助。我们对这事的观念需要革新。关于召会的事，我们需要有属灵的领会和属天的观念。圣经中所启示的与我们天然的领会完全不同。不要以为作长老就是居高位。我再说，作长老就是作奴仆。当一位弟兄被立为长老时，他应当说，『我被征召为长老了，我没有别的选择。我不愿作长老，但我对这事无可奈何。主征召了我，并且立我为长老。』那些丈夫作长老的姊妹应当说，『我的丈夫成了长老时，就成了奴仆。但我很喜乐，主以这样属天的方式征召他。』我们的观念彻底更新时，才能除去对地位这野心的羞耻。
20Decisions such as these are made by the elders because the government is in their hands. But do not think that governing is higher than helps. Our concept regarding this needs to be revolutionized. We need to have a spiritual understanding and a heavenly concept concerning the things of the church. What is revealed in the Bible is absolutely different from our natural understanding. Do not think that to be an elder is to occupy a high position. I repeat, to be an elder is to be a slave. When a brother is made an elder, he should say, “I have been drafted into the eldership, and I have no choice. I don’t want to be an elder, but there is nothing I can do about it. The Lord has drafted me and has made me an elder.” The sisters whose husbands are elders should say, “When my husband became an elder, he became a slave. But I am happy that the Lord has drafted him in such a heavenly way.” When our concept has been thoroughly revolutionized, the shame of ambition for position will be slain.
21在马太二十三章主耶稣说，我们中间不该有师尊或带领人，我们都该是弟兄。但使徒保罗题到教师和带领人的时候，意思不是君王或阶级制度。因此，主耶稣和使徒保罗都说同样的事，圣经并不矛盾。我很感谢保罗在林前十二章二十八节的话，以及主所说带领的该成为奴仆的话。因著对地位的野心消杀国度的生活，我们就需要击杀对地位和阶级制度的观念。
21In Matthew 23 the Lord Jesus said that among us there should be no teachers or leaders, but that we should all be brothers. But when the Apostle Paul refers to teachers and leaders, he does not mean kings or a hierarchy. Thus, both the Lord Jesus and the Apostle Paul spoke the same thing, and the Bible is not contradictory. I am thankful for Paul’sword in 1 Corinthians 12:28 and for the Lord’sword that those who take the lead should become slaves. Because ambition for position kills the kingdom life, we need to slay the concept of position and hierarchy
陆 、瞎眼需要得医治
VI. BLINDNESS NEEDING TO BE HEALED
22二十章二十九至三十四节有二瞎得医的记载。这件事紧接著雅各和约翰母亲的记载，指明雅各和约翰是瞎眼的。他们也许以为他们在跟从基督，事实上，他们却在路旁，因为他们还没有看见路。他们对主的钉死与复活没有正确的领会，反而仍在寻求地位。因著他们是瞎眼的，他们就需要得医治。、
22In 20:29-34 we have a record of the healing of the two blind men. The fact that this incident immediately follows the record of the mother of James and John indicates that James and John were blind. They might have thought that they were following Christ, but actually they were on the wayside, for they had not yet seen the way. Instead of having a proper understanding of the Lord’s crucifixion and resurrection, they were still seeking a position. Because they were blind, they needed to be healed
23根据旧约，瞎眼得医治与千年国有关。在新约里原则也是一样。行传二十六章十八节说，『叫他们的眼睛得开，从黑暗转入光中，从撒但权下转向神。』这指明瞎眼得医治是为著国度。没有一个瞎眼的人是在通往国度的路上。表面看来，雅各和约翰在路上；事实上，他们是瞎眼的，并且在路旁。他们的眼睛还没有得开启，看见十字架的路。
23According to the Old Testament, the healing of blindness is related to the millennium. The principle is the same in the New Testament. Acts 26:18 says, “To open their eyes, to turn them from darkness to light and from the authority of Satan to God.” This indicates that the healing of blindness is for the kingdom. No one who is blind is on the way to the kingdom. Apparently James and John were on the way; actually, they were blind and on the wayside. Their eyes had not yet been opened to see the way of the cross.
24在二十章十七至三十四节，我们看见三件事：十字架与复活的揭示，门徒因著对地位的野心而有的可怜反应，以及二瞎得医。凡有野心的人都是瞎眼的。只要我们有野心，我们就在路旁，需要医治。两个瞎子一复明，就在路上跟从主。这指明我们看见十字架与复活，就在跟从主的路上。两个得医治的瞎子开始跟从主耶稣时，他们就在路上，不再在路旁。从这两个瞎子得医治的时候，雅各和约翰就开始跟从主。
24In 20:17-34 we see three things: the unveiling of the cross and the resurrection, the disciples’ poor response because of their ambition for position, and the healing of the two blind men. Anyone who is ambitious is blind. As long as we are ambitious, we are on the wayside and need healing. As soon as the two blind men received their sight, they followed the Lord on the way. This indicates that when we see the cross and the resurrection, we are on the way following the Lord. When the two blind men who had been healed began to follow the Lord Jesus, they were on the way, no longer on the wayside. It was from the time these two men were healed that James and John began to follow the Lord
25主曾问他们，祂将要喝的杯，他们能喝么，他们说能。（太二十22。）这里主的话可视为豫言。喝十架苦杯，意思就是成为殉道者。雅各是十二个门徒中第一个殉道的，约翰是最后一个。
25The Lord had asked them if they were able to drink of the cup which He was about to drink, and they said that they were able (20:22). The Lord’sword here may be considered prophecy. To drink the cup of the cross means to become a martyr. James was the first of the twelve disciples to be martyred, and John was the last
26十字架与复活对我们含意丰富，但对地位的野心必须除去。我们若有野心，就仍是瞎眼的，并且在路旁；我们就不在跟从基督的路上。因著我们是瞎眼的，我们就需要得医治。我们在主的恢复里不是要得地位；我们在这里是要跟从祂上十字架。我们不谈论宝座，却宁愿喝十架苦杯，豫备好要殉道。
26The cross and the resurrection mean a great deal to us, but the ambition for position must be crossed out. If we are ambitious, we are still blind and on the wayside; we are not on the way following Christ. Because we are blind, we need to be healed. We are not in the Lord’s recovery to gain a position; we are here to follow Him to the cross. Instead of talking about the throne, we prefer to drink the cup of the cross, and we are ready to be martyred