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马太福音生命读经 · 第72篇

王的得胜

THE KING’S VICTORY
1在本篇信息中，我们来到马太二十八章一至二十节所记载王的得胜。和二十六、二十七章相比，二十八章比较简短。我们在复活里，一切都是简单的。
1In this message we come to the King’s victory recorded in 28:1-20. Compared to chapters twenty- six and twenty-seven, chapter twenty-eight is short and simple. When we are in resurrection, everything is simple
壹 、复活
I. RESURRECTED
2基督的复活是神公义的事。你曾在这光中看基督的复活么？神是义的，祂进来审判在十字架上作我们代替的基督。这样审判在十字架上的基督是公平、公义的。基督因著受神审判，满足了神一切义的要求。祂在十字架上担当我们的罪，完全满足神一切义的要求。因此，藉著基督在十字架上的死，神的义完全得了满足。换句话说，因著基督在十字架上的死，公义的神在法律上得了满足。因此，基督被葬在属于财主的新坟墓里。这指明紧接著基督公义的死，以及神公义的要求得满足之后，基督应验经上的豫言，就安息了。
2The resurrection of Christ was a matter of God’s righteousness. Have you ever considered the resurrection of Christ in this light? God was righteous to come in to judge Christ as our substitute on the cross. This judgment of Christ on the cross was just and righteous. By being judged by God, Christ fulfilled all the requirements of God’s righteousness. He bore our sins on the cross to fully meet all the righteous requirements of God. Thus, through Christ’s death on the cross, God’s righteousness has been wholly satisfied. In other words, the righteous God was judicially satisfied with Christ’s death on the cross. Therefore, Christ was buried in a new tomb that belonged to a rich man. This indicates that immediately after Christ’s judicial death and immediately after the satisfaction of God’s righteous requirements, Christ rested as the fulfillment of the prophecy of the Scriptures
3基督被埋葬之后，神就在祂的公义里，负责把基督从死人中释放出来。少有基督徒领悟这事。大多数人以为基督的复活，不过是神生命之神圣能力的问题。很少人领悟基督的复活不仅是能力的问题，也是公义的问题。基督死在十字架上，满足神一切公义的要求之后，神若没有叫祂复活，神就不义。神把基督从死亡中释放出来是公义的。按著神的公义，祂必须审判在十字架上的基督，因为基督担当我们一切的不义。但神完全审判了基督之后，神的公义就负责把基督从死亡中释放出来，并叫祂从死人中复活。
3After Christ was buried, God was held responsible in His righteousness to release Christ from among the dead. Not many Christians realize this. Most think that the resurrection of Christ was only a matter of the divine power of God’s life. Few realize that the resurrection of Christ was not only a matter of power, but also a matter of righteousness. If God had not raised Christ up after His death on the cross to satisfy all the requirements of God’s righteousness, God would have not been righteous. It was righteous for God to release Christ from death. According to His righteousness, God had to judge Christ on the cross because Christ was bearing all our unrighteousness. But after God had judged Christ in full, God’s righteousness held Him responsible to release Christ from death and to raise Him up from among the dead
4在约翰福音中，有基督藉著无穷生命的大能而复活的观念。但这不是马太福音中基督复活的观念。马太福音关于基督复活的观念与神的公义有关。约翰福音是论到生命的书，生命是能力的问题。但马太福音是论到国度的书，国度是公义的问题。因此，按照马太福音，基督从死人中复活，意思是神按著祂的公义释放了祂。因此，基督公义的受审判，并且被置于死地，也公义的从死人中复活。
4In the Gospel of John there is the concept that Christ was resurrected by the power of an endless life. But this is not the concept of Christ’s resurrection in the Gospel of Matthew. The concept in Matthew regarding Christ’s resurrection is that it is related to God’s righteousness. John is a book on life, and life is a matter of power. But Matthew is a book on the kingdom, and the kingdom is a matter of righteousness. Therefore, according to Matthew, for Christ to be raised from the dead meant that God released Him according to His righteousness. Thus, Christ was both righteously judged and put to death and righteously raised up from the dead.
5最终，基督不仅成了权能的王，也成了公义的王。你若去读关于基督王权的豫言，就会看见祂的王权与能力没有多少关系，却与公义和公平非常有关系。王权不是能力的问题，乃是公义的问题。属天的救主君王，在十字架上公义的受神审判，并且神公义的叫他从死人中复活，成为公义的王。祂全然是义的。祂是为著神公义之国的公义王。
5Eventually, Christ became not only the powerful King, but also the righteous King. If you read the prophecies concerning Christ’s kingship, you will see that His kingship is not very much related to power, but that it is closely related to righteousness and justice. Kingship is not a matter of power; it is a matter of righteousness. The heavenly Savior-King was righteously judged by God on the cross, and He was righteously raised up from the dead by Him to become the righteous King. He is altogether righteous. He is the righteous King for God’s righteous kingdom
6我们读马太二十八章时，需要有这观念。在这章里，我们找不著基督的复活与能力有关的暗示。然而，我们若仔细研读，就能看见基督的复活与公义有关。也许你会希奇，为甚么在论到基督复活的这一章中，马太包括了罗马兵丁受贿的记载。（太二八11～15。）马太题起这事，目的是为著暴露人的不义。不义的反面不是能力，乃是公义。因著神的公义，祂就负责叫基督从死人中复活。因此，基督的复活是照著神的公义。因这缘故，马太插进兵丁受贿的历史记载。别卷福音书没有题到这事。马太包括了这事，表明基督的复活与神的公义有关；神的公义与人的不义相对。我再说，在二十八章很难找到基督的复活与能力或生命有关的任何暗示。
6We need to have this concept as we read Matthew 28. In this chapter we cannot find a hint that the resurrection of Christ is related to power. However, if we read carefully, we can find that it is related to righteousness. Perhaps you have wondered why in this chapter, a chapter concerned with Christ’s resurrection, Matthew includes the account of the bribery of the Roman soldiers (vv. 11-15). This is mentioned for the purpose of exposing man’sun righteousness. The opposite of unrighteousness is not power, but righteousness. Because of His righteousness, God was held responsible to raise Christ up from the dead. Therefore, Christ’s resurrection was according to God’s righteousness. This was the reason that Matthew inserted the historical account of the bribery of the soldiers. No other Gospel mentions this. Matthew includes it to show that Christ’s resurrection was related to God’s righteousness, which is versus man’sun righteousness. Again I say that it is difficult to find in chapter twenty-eight any hint that Christ’s resurrection was related to power or to life
7在这一点上，我们需要看罗马四章二十五节。这节说，『耶稣被交给人是为我们的过犯，复活是为我们的称义。』这节把复活与公义连接起来。在圣经中，复活不仅是能力的问题，也是公义的问题。神的公义不仅彰显在使基督从死人中复活，也彰显在我们因著基督的复活得称义的事上。因此，基督的复活乃是神的公义及我们得称义的证明。阿利路亚，在基督的复活里，神是公义的神，我们是得称义的子民！
7At this point we need to consider Romans 4:2 5. This verse says, “Who was delivered because of our offenses and was raised because of our justification.” This verse links resurrection with righteousness. The Bible makes resurrection not only a matter of power, but also a matter of righteousness. Not only was God’s righteousness manifested in raising Christ from the dead, but we were justified because of Christ’s resurrection. Therefore, Christ’s resurrection is a proof both of God’s righteousness and of our justification. Hallelujah, in Christ’s resurrection God is the righteous God, and we are the justified people!
8我们已经看见，复活与神的公义关系非常密切。诸天的国是建造并建立在神的公义上，这公义使神负责叫公义的救赎主复活，并且使我们成为义的。因此，基督的复活乃是公义的范围。在基督复活的领域里，神是公义的神，我们是神称义的子民。在这里有国度。
8We have seen that resurrection is very closely related to God’s righteousness. The kingdom of the heavens is built and established upon God’s righteousness, which held God responsible to raise up the righteous Redeemer and to make us righteous. Hence, Christ’s resurrection is a realm of righteousness. In the sphere of Christ’s resurrection, God is the righteous God, and we are the justified people of God. Here we have the kingdom
9今天许多基督徒只知道爱的国或恩典的国。换句话说，他们只熟悉爱和恩典的范围。他们不领会神公义的范围。但神国的根基不是神的爱或恩典，乃是神的公义。诸天的国不是建造在神的爱或恩典上，乃是建造在祂的公义上。神的公义是何等宝贵、必需且重要！为著国度生活，神的公义是绝对必需的。我们若领悟这事，在主恢复中的召会将大得加强。阿利路亚，我们君尊的救主已经藉著神的公义复活了。
9Many Christians today know only the kingdom of love or the kingdom of grace. In other words, they are familiar only with the realm of love and grace. They have no understanding of the realm of God’s righteousness. But God’s righteousness, not His love or grace, is the foundation of God’skin gdom. The kingdom of the heavens is built not upon God’s love or grace, but upon His righteousness. How precious, necessary, and vital the righteousness of God is! It is absolutely necessary for the kingdom life. If we realize this, the churches in the Lord’s recovery will be greatly strengthened. Hallelujah, our kingly Savior has been resurrected through the righteousness of God
一 、在七日的头一日
A. On the First Day of the Week
10现在让我们来看马太二十八章所陈明基督复活的一些细节。一节说，『安息日将尽，七日的头一日，天快亮的时候，抹大拉的马利亚，和另一个马利亚来看坟墓。』基督在七日的头一日复活，这表征祂的复活为诸天的国带来新的起头、新的时代。
10Let us now consider some of the details of Christ’s resurrection as presented in chapter twenty-eight of Matthew. Verse 1 says, “Now late on the Sabbath, as it began to dawn toward the first day of the week, Mary the Magdalene and the other Mary came to look at the grave.” Christ was resurrected on the first day of the week. This signifies that His resurrection brought a new start with a new age for the kingdom of the heavens
二 、被抹大拉的马利亚和另一个马利亚发现
B. Discovered by Mary the Magdalene and the Other Mary
11基督的复活首先被两位姊妹，就是抹大拉的马利亚和另一个马利亚所发现。她们因著爱主到极点而发现祂的复活。然后他们成了主复活的头两个见证人。
11The resurrection of Christ was firstly discovered by two sisters, Mary the Magdalene and the other Mary. They discovered it by loving the Lord to the uttermost. Then they became the first two witnesses of the Lord’s resurrection.
三 、被天使指出
C. Pointed Out by the Angel
12基督的复活是被天使指出的。（太二八2～7。）二节说，『看哪，地大震动；因为有主的使者从天上下来，上前把石头辊开，坐在上面。』地震表征地，就是撒但背叛的根基，已经被主的复活震动了。天使来辊开封了印的石头，证实主的复活，并且向寻求神的人解释复活。天使的来临震惊了看守的人，这指明诸天的能力。这一切含示十八节所题到的权柄。
12Christ’s resurrection was pointed out by an angel (vv. 2-7). Verse 2 says, “ And behold, there was a great earthquake; for an angel of the Lord descended out of heaven and came and rolled away the stone and sat upon it.” The earthquake signifies that the earth, the base of Satan’s rebellion, has been shaken by the Lord’s resurrection. The angel came to confirm the Lord’s resurrection by rolling away the stone that was sealed and to explain the resurrection to His seekers. The coming of the angel, which terrified the guards, indicates the power of the heavens. All this implies the authority mentioned in verse 18
13照著五、六节，天使对妇女说，『不要怕，我知道你们是寻找那钉十字架的耶稣。祂不在这里，照祂所说的，已经复活了。』这是何等的佳音，何等的喜信!
13According to verses 5 and 6, the angel said to the women, “Fear not, for I know that you seek Jesus, Who has been crucified. He is not here, for He was raised, as He said.” What good news this was! What glad tidings
14七节说，『快去告诉祂的门徒，祂已经从死人中复活，并且看哪，祂在你们以先往加利利去，在那里你们要看见祂。看哪，我已经告诉你们了。』属天的王尽职事，不是从犹太宗教的圣城耶路撒冷，乃是从外邦的加利利开始的。太四12～17。）照样，祂复活之后仍去加利利，而不去耶路撒冷。这有力的指明，复活的君王已经完全放弃了犹太教，为神新约的经纶引进新的时代。
14Verse 7 says, “And go quickly and tell His disciples that He was raised from the dead, and behold, He goes before you into Galilee; there you shall see Him. Behold, I have told you.” As the heavenly King began His ministry from Galilee of the Gentiles (4:12-17), not from Jerusalem, the holy city of the Jewish religion, so after His resurrection, He would still go to Galilee, not to Jerusalem. This strongly indicated that the resurrected King had fully abandoned Judaism and initiated a new era for God’secon o my of the New Testament
四 、与抹大拉的马利亚和另一个马利亚相见
D. Meeting with Mary the Magdalene and the Other Mary
15照著八至十节，复活的基督与抹大拉的马利亚和另一个马利亚相见。八节说，『她们就急忙离开坟墓，又害怕，又大大的欢喜，跑去报告祂的门徒。』她们害怕，是因地大震动；大大的欢喜，是因主复活了。九节说，主耶稣迎著她们，她们就『上前，抱住祂的脚拜祂。』这事发生在主向抹大拉的马利亚显现之后。（约二十14～18。）
15According to verses 8 through 10, the resurrected Christ met with Mary the Magdalene and the other Mary. Verse 8 says, “ And going away quickly from the tomb with fear and great joy, they ran to bring word to His disciples.” They went away with fear because of the great earthquake and with great joy because of the Lord’s resurrection. Verse 9 says that the Lord Jesus met them and that they “came and took hold of His feet and worshipped Him.” This transpired after the Lord’s appearing to Mary the Magdalene (John 20:14-18
五 、犹太首领的谣言
E. Rumors of the Jewish Leaders
16十一至十五节指明犹太首领和罗马兵丁散布关于基督复活的不实谎言。他们给了兵丁许多银钱，要他们说夜间看守的人睡觉的时候，祂的门徒来把祂偷去了。宗教首领口中的这话是明显的谎言，指明他们的宗教是水准极低的，也是虚假的。在十四节，他们对兵丁说，『若是这话被总督听见，我们会劝服他，使你们免去罣虑。』邪恶的宗教徒总是劝服邪恶的政客，作出虚假的事。十五节指明这虚假的话『就流传在犹太人中间，直到今日。』这些诋毁主复活的谎言，怎样到处流传，主复活后，关于跟随祂的人和召会的谎言，也是如此。（徒二四5～9，二五7。）
16Verses 11 through 15 indicate that the Jewish leaders with the Roman soldiers spread a false rumor about Christ’s resurrection. They gave the soldiers a large sum of money to say that the Lord’s disciples came by night and stole Him away while the guards slept. This word from the mouth of the religious leaders was a bare lie, indicating the lowest standard and falsehood of their religion. In verse 14 they said to the soldiers, “And if this be heard by the governor, we will persuade him and free you from worry.” The evil religionists always persuade the evil politicians to carry out falsehood. Verse 15 indicates that this false saying “was spread abroad among the Jews until this day.” As the lie concerning the Lord’s resurrection was spread abroad, so were the rumors concerning His followers and His church after His resurrection (Acts 24:5-9; 25:7).
贰 、掌权
II. REIGNING
一 、门徒往加利利去，在山上与祂相见
A. The Disciples Going to Galilee to Meet with Him on the Mountain
17十六节说，『十一个门徒往加利利去，到了耶稣给他们指定的山上。』国度的宪法是在山上颁布的，属天的王是在高山上变化形像的，关于这世代的豫言也是在山上讲说的。现在，为著神新约的经纶，门徒需要再上山去。我们惟有在高山之上，才能看清新约的经纶。
17Verse 16 says, “But the eleven disciples went into Galilee, to the mountain where Jesus appointed them.” The constitution of the kingdom was decreed on a mountain, the heavenly King’s transfiguration transpired on a high mountain, and the prophecy concerning this age was also given on a mountain. Now, for God’secon o my of the New Testament, the disciples needed to go to the mountain again. Only on the high level of a mountain can we realize the New Testament economy
二 、向门徒显现，并受他们敬拜
B. Appearing to the Disciples and Being Worshipped by Them
18十七节继续说，『他们见了耶稣，就拜祂，然而还有人疑惑。』门徒见了复活的王，他们不作别的，只敬拜祂；但他们中间仍有人疑惑、犹豫、迟迟不能承认祂在复活里。
18Verse 17 continues, “And when they saw Him, they worshipped Him, but some doubted.” When the disciples saw the resurrected King, they did nothing but worship Him; yet some among them still doubted, or hesitated, wavered, in recognizing Him in His resurrection
三 、宣告天上地上所有的权柄都赐给祂了
C. Declaring That All Authority Has Been Given to Him in Heaven and on Earth
19十八节说，『耶稣进前来，对他们说，天上地上所有的权柄，都赐给我了。』主在神性里为神的独生子，已经有管理万有的权柄；然而，祂在人性里为人子，作属天之国的王，天上地上所有的权柄是在祂复活之后赐给祂的。
19Verse 18 says, “ And Jesus came and spoke to them, saying, All authority has been given to Me in heaven and on earth.” In His divinity as the only begotten Son of God, the Lord had authority over all. However, in His humanity as the Son of Man to be the King of the heavenly kingdom, all authority in heaven and on earth was given to Him after His resurrection
20马太对复活的记载和约翰的大不相同。照著约翰的记载，主复活以后，在一个门都关了的屋子里与门徒相见。（约二十19。）门徒因怕犹太人，都甚战兢。因为他们需要藉著生命得加强，主就以生命临到他们，向他们吹气，并告诉他们要受圣气。（约二十。）马太的记载何等的不同！照著马太，主嘱咐门徒到加利利的山上。当然，祂是在白昼，而不是在晚上，在那座山上与他们相见。此外，当祂在山上与他们相见时，没有向他们吹气，并告诉他们要受圣气。祂乃是说，『天上地上所有的权柄，都赐给我了。』在马太福音，不是吹气的问题，乃是权柄的问题。约翰所关心的是生命，生命需要气息。但马太所关心的是国度，国度需要权柄。约翰福音启示出我们需要生命，以照顾小羊并𫗪养主的羊群。但在马太二十八章没有说到𫗪养小羊。在马太福音，主吩咐门徒使万民作主的门徒，（太二八19，）使万民成为国度的一部分。这需要权柄。因此，在约翰福音，复活是生命、能力、气息以及牧养的事。然而，在马太福音，复活是公义、权柄、并使万民作主门徒的事。
20Matthew’s account of the resurrection is very different from John’s. According to John’s record, after His resurrection the Lord met with His disciples in a room where the doors had been shut (John 20:19). The disciples were frightened, being afraid of the Jews. Because they needed to be strengthened by life, the Lord came to them as life, breathed upon them, and told them to receive the holy breath (John 2 0:2 2). How different is 22 Matthew’s account! According to Matthew, the Lord charged the disciples to go to a mountain in Galilee. Surely He met with them on that mountain during the day, not during the night. Furthermore, when He met with them on the mountain, He did not breathe upon them and tell them to receive the holy breath. Instead, He said, “A ll authority has been given to Me in heaven and on earth.” In Matthew it is not a matter of breath, but a matter of authority. John’s concern was for life, and life requires breath. But Matthew’s concern was for the kingdom, and the kingdom requires authority. The Gospel of John reveals that we need life to care for the little lambs and to feed the Lord’s flock. But in Matthew 28 there is no word about feeding the lambs. In Matthew the Lord commands the disciples to disciple all the nations (v. 19) to make all the nations part of the kingdom. This requires authority. Therefore, in John resurrection is a matter of life, power, breath, and shepherding. However, in Matthew it is a matter of righteousness, authority, and discipling the nations.
四 、嘱咐门徒去使万民作主的门徒
D. Charging the Disciples to Go and Disciple All the Nations
21十九节说，『所以你们要去，使万民作我的门徒，将他们浸入父、子、圣灵的名里。』因为所有的权柄都已经赐给祂了，属天的王就差遣门徒去，使万民作祂的门徒。他们是带著祂的权柄去的。使万民作主的门徒，就是使外邦人成为国度的子民，好在这地上，就在今天，建立祂的国，就是召会。
21Verse 19 says, “Go therefore and disciple all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” Because all authority had been given to Him, the heavenly King sent His disciples to go and disciple all the nations. They go with His authority. To disciple the nations is to cause the heathen to become the kingdom people for the establishment of His kingdom, which is the church, even today on this earth
22请注意，主不是嘱咐门徒去传福音，乃是去使万民作神的门徒。两者的不同在于传福音仅仅是带领罪人得救，使万民作主的门徒乃是使外邦人成为国度的子民。我们受主差遣，不仅要带人得救，也要使万民作主的门徒。这是国度的事。
22Notice that the Lord did not charge the disciples to preach the gospel, but to disciple the nations. The difference between preaching the gospel and discipling the nations is that to preach the gospel is simply to bring sinners to salvation, but to disciple the nations is to cause the Gentiles to become the kingdom people. We have been sent by the Lord not only to bring people to salvation, but also to disciple the nations. This is a matter of the kingdom.
23在十九节，主说到将外邦人浸入父、子、圣灵的名里。施浸乃是带悔改的人脱离老旧的光景，进入新的境地；这是藉著了结他们老旧的生命，并以基督的新生命重生他们，使他们成为国度的子民。施浸者约翰引荐的职事，开始于初步的水浸。如今，属天的王既已完成祂在地上的职事，经过死而复活的过程，并成了赐生命的灵，祂就吩咐门徒，将作祂门徒的人，浸入三一神里面。这浸有两面：看得见的一面是藉著水，看不见的一面是藉著圣灵。（徒二38，41，十44～48。）前者是后者的彰显和见证，后者是前者的实际。没有看不见的灵浸，那看得见的水浸就是徒然的；没有看得见的水浸，那看不见的灵浸就是抽象和无实行的。因此，两面都不可缺。主凭这浸吩咐门徒以后不久，就将他们和全召会都浸在圣灵里：（林前十二13：）犹太部分在五旬节那天，（徒一5，二4，）外邦部分在哥尼流家里。（徒十一15～17。）以后，基于这事实，门徒将新悔改的人（徒二38）不仅浸入水里，也浸入基督的死、（罗六3～4、）基督自己、（加三27、）三一神、太二八19、）以及基督的身体里。（林前十二13。）水，象征基督的死和埋葬，可以看作了结受浸者老旧历史的坟墓。因为基督的死包含在基督里面，又因为基督是三一神的具体化身，（西二9，）并且三一神最终与基督的身体是一；所以将初信的人浸入基督的死、基督自己、三一神、并基督的身体里，乃是作一件事：在消极方面，了结他们老旧的生命；在积极方面，为著基督的身体，用新生命，就是三一神永远的生命重生他们。因此，这里主所命定的浸，乃是为著诸天的国，把人从自己的生命浸出来，而浸入基督身体的生命里。
23In verse 1 9 the Lord speaks of baptizing the nations into the name of the Father and of the Son and of the Holy Spirit. Baptism is to bring the repentant people out of their old state into a new one, by terminating their old life and germinating them with the new life of Christ, that they may become the kingdom people. John the Baptist’s recommending ministry began with the preliminary baptism by water only. Now, after the heavenly King accomplished His ministry on earth, passed through the process of death and resurrection, and became the life - giving Spirit, He charged His disciples to baptize the discipled people into the Triune God. This baptism has two aspects: the visible aspect by water and the invisible aspect by the Holy Spirit (Acts 2:38, 41; 10:44-48). The visible aspect is the expression, the testimony, of the invisible aspect; whereas the invisible aspect is the reality of the visible aspect. Without the invisible aspect by the Spirit, the visible aspect by water is vain; and without the visible aspect by water, the invisible aspect by the Spirit is abstract and impractical. Both are needed. Not long after the Lord charged the disciples with this baptism, He baptized them and the entire church in the Holy Spirit (1 Cor. 12:13) on the day of Pentecost (Acts 1:5; 2:4) and in the house of Cornelius (Acts 11:15-17). Then, based upon this, the disciples baptized the new converts (Acts 2:38), not only visibly into water, but also invisibly into the death of Christ (Rom. 6:3-4), into Christ Himself (Gal. 3:2 7), into the Triune God ((Matt. 28:19), and in to the Body of Christ (1 Cor. 12:13). The water, signifying the death of Christ with His burial, may be considered as a tomb to terminate the old history of the baptized ones. Since the death of Christ is included in Christ, since Christ is the very embodiment of the Triune God, and since the Triune God is one with the Body of Christ, so to baptize new believers into the death of Christ, into Christ Himself, into the Triune God, and into the Body of Christ is to do just one thing: on the negative side to terminate their old life, and on the positive side to germinate them with a new life, the eternal life of the Triune God, for the Body of Christ. Hence, the baptism ordained by the Lord here is to baptize people out of their life into the Body life for the kingdom of the heavens.
24十九节的『入』字指明联合，如在罗马六章三节，加拉太三章二十七节者。原文同字用于行传八章十六节，十九章五节和林前一章十三、十五节。将人浸入三一神的名里，就是将人带进与三一神属灵、奥秘的联合里。
24The word “into” in verse 19 indicates union, as in Romans 6:3; Galatians 3:27; and 1 Corinthians 12:13. The same Greek word is used in Acts 8:16; 19:3, 5; and 1 Corinthians 1:13, 15. To baptize people into the name of the Triune God is to bring them into spiritual and mystical union with Him
25这里，神圣三一的名是单数的。这名乃是那神圣者的总称，等于祂的人位。将人浸入三一神的名里，就是将人浸入三一神一切的所是里。
25There is one name for the Trinity. The name is the sum total of the divine Being, equivalent to His Person. To baptize anyone into the name of the Trinity is to immerse him into all the Triune God is
26马太和约翰这两卷书，为著神选民的有分和享受，比圣经其他各卷书更完全的启示神圣的三一。约翰福音，特别在十四至十六章，为著我们生命的经历，启示了父、子、灵神格的奥秘；马太福音，为著国度的构成，以父、子、灵三者的一个名，揭示了神圣三一的实际。在马太福音头一章，圣灵、（太一18、）基督（子－太一18）和神（父－太一23，）为著产生那人耶稣，太一21，）都在现场；祂这位耶和华救主，神与我们同在，乃是三一神的具体化身。在三章，马太给我们一幅图画，子站在受浸的水中，天开了，那灵彷佛鸽子降在子身上，并且父从天上对子说话。（太三16～17。）在十二章，子以人的身位凭著那灵赶鬼，带进父神的国。（太十二28。）在十六章，为著建造召会，就是国度的命脉，父将子启示给门徒。(太十六16～19。）在十七章，为著展示国度实现的小影，（太十六28，）子变化形像，(太十七2，）并有父喜悦的话（太十七5）来印证。最终，在结束的一章，基督这末后的亚当，经过钉十字架的过程，进入复活的境地，成了赐生命的灵;以后祂回到门徒中间，在复活的气氛和实际里，吩咐他们去，将外邦人浸入神圣三一的名，就是祂的人位，也就是祂的实际里，使他们成为国度的子民。以后，行传和书信揭示：将人浸入父、子、灵的名里，乃是将他们浸入基督的名里；（徒八16，十九5；）而将人浸入基督的名里，就是将他们浸入基督这人位里；（加三27，罗六3;）因为基督是三一神的具体化身，并且成了赐生命的灵，（林十五45，）是便利的，人随时随地都可以浸入祂里面。根据马太福音，这样浸入父、子、灵的实际里，乃是为著构成诸天的国。属天的国不能用属血肉的人（林前十五50）组成，像属地的团体一样，只能用一班浸入与三一神的联合里，且因作到他们里面的三一神，而得建立并被建造的人来构成。
26Matthew and John are the two books in which the Trinity is more fully revealed, for the participation and enjoyment of God’s chosen people, than in all the other books of Scripture. John unveils the mystery of the Godhead in the Father, Son, and Spirit, especially in chapters fourteen through sixteen, for our experience of life; whereas Matthew discloses the reality of the Trinity in the one name for all Three, for the constitution of the kingdom. In the opening chapter of Matthew, the Holy Spirit (v. 18), Christ (the Son—v. 18), and God (the Father— v. 23) are upon the scene for the producing of the man Jesus (v. 21), who, as Jehovah the Savior and (God with us, is the very embodiment of the Triune God. In chapter three Matthew presents a picture of the Son standing in the water of baptism under the open heaven, the Spirit as a dove descending upon the Son, and the Father out of the heavens speaking to the Son (vv. 16-17). In chapter twelve, the Son, in the person of man, cast out demons by the Spirit to bring in the kingdom of God the Father (v. 28). In chapter sixteen, the Son is revealed by the Father to the disciples for the building of the church, which is the life-pulse of the kingdom (vv. 16-19). In chapter seventeen, the Son entered into transfiguration (v. 2) and was confirmed by the Father’sword of delight (v. 5) for a miniature display of the manifestation of the kingdom (16:28). Eventually, in the closing chapter, after Christ, as the last Adam, had passed through the process of crucifixion, entered into the realm of resurrection, and be come the life - giving Spirit, He came back to His disciples, in the atmosphere and reality of His resurrection, to charge them to cause the heathen to become the kingdom people by baptizing them into the name, the Person, the reality, of the Trinity. Later, in the Acts and the Epistles, it is disclosed that to baptize people into the name of the Father, Son, and Spirit is to baptize them in to the name of Christ (Acts 8:16; 19:5, Gk.), and that to baptize them in to the name of Christ is to baptize them in to Christ the Person (Gal. 3:27; Rom. 6:3), for Christ is the embodiment of the Triune God, and He, as the life-giving Spirit, is available any time and any place for people to be baptized into Him. Such a baptism into the reality of the Father, Son, and Spirit, according to Matthew, is for the constitution of the kingdom of the heavens. The heavenly kingdom cannot be organized with human beings of flesh and blood (1 Cor. 15:50) as an earthly society; it can only be constituted with people who are immersed into the union with the Triune God and who are established and built up with the Triune God who is wrought into them.
五 、应许天天与门徒同在，
E. Promising to Be with the Disciples
27直到这世代的终结
27All the Days until the Consummation of the Age
28在二十节，主告诉门徒：『看哪，我天天与你们同在，直到这世代的终结。』属天的王是以马内利，神与我们同在。（太一23。）在这里祂应许要在祂的复活里，带著所有的权柄，天天与我们同在，直到这世代的终结，就是直到这世代的末了。因此，无论在那里，只要我们被聚集到祂的名里，祂就在我们中间。(太十八20。）
28In verse 20 the Lord told His disciples, “Behold, I am with you all the days until the consummation of the age.” The heavenly King is Emmanuel, God with us (1:23). Here He promised to be with us in His resurrection with all authority all the days until the consummation of the age, that is, until the end of this age. Hence, wherever we are gathered into His name, He is in our midst (18:20
29在四福音里，只有马可福音(可十六19)和路加福音（路二四51）记载主的升天。约翰福音见证主这神的儿子，就是神自已，乃是信徒的生命;既是这样，祂就绝不能，也绝不会离开他们。马太福音证明祂这以马内利，是属天的王，乃是一直与祂的子民同在，直到祂回来。因此，约翰福音和马太福音都没有题到主的升天。
29In the four Gospels, the Lord’s ascension is recorded only in Mark (16:19) and Luke (24:51). John testifies that the Lord, as the Son of God, even God Himself, is life to His believers. As such, He can never leave them and would never leave them. Matthew proves that He, as Emmanuel, is the heavenly King who is with His people continually until He comes back. Hence, in both John and Matthew, the Lord’s ascension is not mentioned
30主是在国度里与国度子民同在的王，祂天天与我们同在，直到这世代的终结。今天就包括在天天里面。主今天与我们同在，明天也要与我们同在。没有一天例外。祂要与我们同在，直到这世代的终结。这是指这世代的末了，那将是主巴路西亚，主来临的时候。这世代的终结，这世代的末了，将有大灾难。那段时间我们不愿在这里。反之，我们宁愿被提到主的巴路西亚，主的同在里。这是国度的事。
30As the King in the kingdom with the kingdom people, the Lord is with us all the days until the consummation of the age. Today is included in all the days. The Lord is with us today, and He will be with us tomorrow. Not one day will be an exception. He will be with us until the consummation of the age. This refers to the end of this age, which will be the time of the Lord’s parousia, the Lord’s coming. The consummation of the age, the end of the age, will be the great tribulation. We do not want to be here during that time. Rather, we prefer to be raptured into the Lord’s parousia, into His presence. This is a matter of the kingdom.
31在主带著公义的复活里，国度就在这里，并且我们有权柄、使命和地位，使万民作主的门徒。这样，国度就一直开展出去。
31In the Lord’s resurrection with His righteousness the kingdom is present, and we have the authority, commission , and position , to disciple the nations. In this way the kingdom is spreading