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马太福音生命读经 · 第8篇

王的受膏（一）

THE KING’S ANOINTING (1)
1马太三章一节至四章十一节论到王的受膏。马太福音这一段分为三部分：王的引荐、（太三1～12、）王的受膏、（太三13～、）以及王受试验。（太四1～11。）在本篇信息和下篇信息中，我们要论到王的引荐。
1Matthew 3:1—4:11 is concerned with the King’s anointing. This section of the Gospel of Matthew is in three parts: the King recommended (3:1-12), the King anointed (3:13-17), and the King tested (4:1-1 1). In this message and in the message 17 following we shall deal with the recommendation of the King.
壹 、引荐
I. RECOMMENDED
一 、引荐者
A. The Recommender
2马太三章说到主的引荐和受膏。在这一章，首先介绍王的引荐者，施浸者约翰。马太三章一节说，『那时，施浸者约翰出来。』
2Matthew chapter three covers the recommendation and the anointing of the King. In this chapter firstly the recommender of the King, John the Baptist, is himself recommended. Matthew 3:1 says, “Now in those days John the Baptist came
生为祭司
1. Born a Priest 1.
3施浸者约翰生来就是祭司。（路一5，13。）在创世记生命读经里，我们看见长子名分包含三项：双分地土、祭司职分和君王职分。雅各的长子流便，本该承受长子名分全部的三项，然而，由于他的污秽，失去了长子名分。结果，双分地土归给约瑟，祭司职分归给利未，君王职分归给犹大。祭司职分的主要功用是把人带给神，君王职分的主要功用是把神带给人。按圣经看，祭司把人带到神面前，使人可以得著神的祝福，这是祭司的事奉。君王是代表神并把神带给人的，因此，君王的职事就是把神带给人，使人可以得著神。藉著这来往的交通，人和神、神和人就有真实的交流，真正的交通。最终，人和神成为一。这就是祭司和君王的职事。
3John the Baptist was born a priest (Luke 1:5, 13). In the life-study of Genesis we saw that the birthright included three items: the double portion of the land, the priesthood, and the kingship. Reuben, Jacob’s firstborn, should have received all three items of the birthright. However, due to his defilement, he lost the birthright. As a result, the double portion of the land went to Joseph, the priesthood, to Levi, and the kingship, to Judah. The main function of the priesthood is to bring the people to God, and the main function of the kingship is to bring God to the people. According to the Bible, the priests brought others to God so that they might obtain God’s blessing. This is the priestly service. The kings were those who represented God and brought God to others. Thus, the kingship is the ministry that brings God to other so that they may gain Him. Through this traffic of coming and going, man and God, God and man, have real fellowship, true communication. Eventually, man and God become one. This is the ministry of the priesthood and the kingship
4在旧约里，首先的职事是祭司职分，在祭司职分之后有君王职分。在撒母耳记上以前的各卷书，是1论到祭司职分。但从撒母耳记上开始，旧约的后半是论到君王职分。在撒母耳记上，撒母耳代表祭司职分，大卫代表君王职分。祭司撒母耳引进了君王大卫。祭司职分引进君王职分。今天在召会生活中也是一样。我们若是真正的祭司，那么我们也要成为君王，因为祭司职分总是引进君王职分。首先我们是把人带到神面前的祭司，然后我们成为把神带给人的君王。
4The first ministry in the Old Testament was the priesthood. Following the priesthood there was the kingship. All the books prior to 1 Samuel were on the priesthood. But beginning with Samuel the second section of the Old Testament is on the kingship. In the book of 1 Samuel, Samuel represents the priesthood and David represents the kingship. Samuel, the priest, introduced David, the king. The priesthood introduces the kingship. It is the same in the church life today. If we are genuine priests, then we shall also become kings, for the priesthood always introduces the kingship. First we are priests bringing others into the presence of God. Then we become kings bringing God to them.
5每个真正的传福音者都是君王。你若不是君王，就没有资格传福音。在马太二十八章十八、十九节，国度的王主耶稣说，『天上地上所有的权柄，都赐给我了。所以你们要去，使万民作我的门徒。、』这里主告诉门徒要带著神的权柄去。那些带著这权柄去的人，乃是诸天之国的君王。毫无疑问，祂与我们同享这权柄。所以我们必须去，使万民作主的门徒，就是传福音征服背叛的人。我们去传福音的时候，我们必定是君王。
5Every true evangelist is a king. If you are not a king, you are not qualified to preach the gospel. In 28:18 and 19 the Lord Jesus, the King of the kingdom, said, “ All authority has been given unto me in heaven and on earth. Go therefore and disciple all the nations.” Here the Lord told the disciples to go with His authority. Those who go with this authority are kings in the kingdom of heaven. Without doubt He shares this authority with us. Therefore, we must go and disciple the nations, that is, preach the gospel to subdue the rebellious ones. As we go to preach the gospel, we must be kings
6很多基督徒不知道神在神经纶里的秘密。你有负担传福音时，首先必须尽祭司的功用。你要传福音，就必须先作祭司到神面前，并且把人带到神面前。藉著祭司职分，你会得著授权并且受膏，然后你会从神面前出来成为君王。正确的传福音就是颁布王的诏书，就是发表王的命令。想想彼得在五旬节那天的传福音。虽然他是个年轻的加利利渔夫，然而他是君王。每个正确的传福音者都必定是君王。
6Many Christians do not know God’s secret in His economy. When you are burdened to preach the gospel, you must first carry out the function of the priesthood. In order to preach the gospel you must first go to God as a priest and bring others to Him. Through the priesthood you will be authorized and anointed, and then you will come out of God’s presence to be a king. The proper preaching of the gospel is the issuing of a kingly edict. It is the utterance of a kingly command. Consider Peter’sp reaching on the day of Pentecost. Although he was a young Galilean fisherman, he nonetheless was a king. Every proper evangelist must be a king
7我们已经看见，祭司引进君王。这事首次发生于撒母耳引进大卫王。在马太三章，我们看见另一个撒母耳，就是施浸者约翰，他生来就是利未支派的祭司。马太三章证实圣经的一贯性，因为在这里我们看见一个来自祭司支派，就是利未支派的人，引荐一个来自君王支派，就是犹大支派的人。在马太三章，约翰如同撒母耳，耶稣如同大卫。在旷野那里，约翰把人带给神。因此，他是真正的祭司。当他把人带给神时，王来了，约翰就把祂介绍给人。这位王把神带给人。约翰把人带给神，耶稣把神带给人。、
7We have seen that the priest introduces the king. The first occurrence of this was Samuel’s introduction of King David. In Matthew chapter three we see another Samuel, John the Baptist, who was born a priest of the tribe of Levi. Matthew 3 testifies to the consistency of the Bible, for here we see one from the priestly tribe, the tribe of Levi, recommending One from the kingly tribe, the tribe of Judah. In Matthew 3 John appeared as Samuel and Jesus appeared as David. There in the wilderness John was bringing people to God. Hence, he was a genuine priest. As he was bringing others to God, the King came, and John introduced Him. This King brought God to man. John brought others to God, and Jesus brought God to them.
8我们是罪人，藉著约翰的职事来到神面前。我们藉著悔改进到神的同在中。这是祭司的职事，施浸者约翰的职事。我们都已藉著约翰进到神面前。是约翰把我们带回归神。然后，新的大卫王，耶稣基督，把神带给我们。藉著约翰悔改的职事和耶稣分赐生命的职事，我们都已成为祭司和君王。今天我们都是祭司，施浸者约翰的延续，也是君王，耶稣基督的延续。你若是正确的基督徒，那么你首先是今日的约翰，然后是今日的耶稣。青年人，你到校园去的时候，必须是真祭司。你需要说，『主，怜悯这些人。主阿，记念这些青年人。我把他们带到你面前。、』这是祭司职分，施浸者约翰的职事。你把人带到神面前之后，就一面说，你会立刻成为把神带给人的基督，使人可以得著神。这就是今日的祭司职分和君王职分。
8As sinners we came to God through John’s ministry. By repentance we came into God’s presence. That was the ministry of the priesthood, the ministry of John the Baptist. We all have come into the presence of God through John. It was John who brought us back to God. Then the new King David, Jesus Christ, brought God to us. Through John’s ministry of repentance and Jesus’ ministry of imparting life, we have all been made priests and kings. Today we are the continuation both of the priest, John the Baptist, and of the King, Jesus Christ. If you are a proper Christian, then you are firstly today’s John and secondly today’s Jesus. Young people, as you go to the campuses, you must be real priests. You need to say, “Lord, have mercy on these people. O Lord, remember all these young people. I bring them to You.” This is the priesthood, the ministry of John the Baptist. After you bring others to God, immediately, in a sense, you will become Christ bringing God to them so that they may gain God. This is today’s priesthood and kingship
9放弃外面祭司的地位
92. Forsaking the Outward Position of the Priest 2.
10虽然施浸者约翰生来是祭司，他却放弃了外面祭司的地位。凭著外面出生的地位，他不是真正的祭司，乃是表号的祭司，影儿的祭司。在马太三章一节，约翰来到旷野作真祭司传道。施浸者约翰的传道，是神新约经纶的起始。他不在圣城的圣殿裹传道，那里是宗教徒和文化人照著圣经条例敬拜神的地方：他乃是在旷野，用『野』的方法传道，不守一切的老规条。这指明照著旧约敬拜神的老路已经废弃，一条新路即将引进。旷野，在这里指明神新约经纶的这条新路，与宗教和文化相对，也指明老旧的东西一无存留，新的事物即将建立起来。
10Although John the Baptist was born a priest, he forsook the outward position of the priest. By the outward position of his birth he was not a real priest, but a priest in figure, a priest in shadow. In 3:1 John came preaching in the wilderness as the true priest. John the Baptist’sp reaching was the initiation of God’s New Testament economy. He did his preaching not in the holy temple within the holy city, where the religious and cultured people worshipped God according to their scriptural ordinances, but in the wilderness, in a “wild” way, not keeping any old regulations. This indicates that the old way of the worship of God according to the Old Testament was repudiated and that a new way was about to be brought in. The wilderness here indicates that the new way of God’s New Testament economy is contrary to religion and culture. It also indicates that nothing old was left and that something new was about to be built up
11施浸者约翰的来到，结束了律法的时代：（太十一13，路十六16）接著约翰的施浸，和平的福音开始传扬。（徒十36～37。）约翰的传道，是福音的开始。（可一1～5。）因此，恩典的时代开始于约翰。
11The dispensation of law was terminated by the coming of John the Baptist (11:13; Luke 16:16). Following the baptism of John, the preaching of the gospel of peace began (Acts 10:36-37). The preaching of John was the beginning of the gospel (Mark 1:1-5). Hence, the dispensation of grace began with John.
12约翰这位新祭司，或是耶稣这位新王，都不照著老路。照著老路，祭司要留在圣城的圣殿里，穿祭司袍，吃祭司的食物，遵守祭司的礼仪。但随著施浸者约翰的来到，那一切都结束了。那不是实际，乃是影儿。如今实际已随著施浸者约翰这位真祭司来了。约翰是把人带回归神的真祭司，这就是他的职事。
12Neither John, the new priest, nor Jesus, the new King, was in the old way. According to the old way, the priests stayed in the holy temple in the holy city, wore the priestly garments, ate the priestly food, and observed the priestly rituals. But with the coming of John the Baptist, all that was terminated. That was not the reality; it was a shadow. Now with John the Baptist, the genuine priest, reality came. As the real priest, John came to bring the people back to God. That was his ministry
13生活方式与宗教和文化相对
133. Living in a Way Contrary to Religion and Culture 3.
14约翰尽职事的时候，他的生活方式完全与宗教和文化相对，并且在宗教和文化之外。四节说，『约翰身穿骆驼毛的衣服，腰束皮带，吃的是蝗虫野蜜。、』约翰生来就是祭司。按律法的规条，他应当穿祭司袍，这袍子主要是用细麻作的。（出二八4，40～41，利六10，结四四17～18。）他也应当吃祭司的食物，这食物主要是百姓献给神的细面和祭肉。（利二1～3，六16～18，25～26，七31～34。）但约翰所作的完全不同。他身穿骆驼毛的衣服，腰束皮带，吃的是蝗虫野蜜，这些东西都是不文明、未开化的，也是不照著宗教规条的。祭司竟穿骆驼毛的衣服，这对宗教的头脑特别是个重击，因为按照利未记的规条，骆驼是不洁净的。（利十一4。）此外，他不住在文明之地，而住在旷野。（路三2。）这一切都指明他完全弃绝神对旧约的安排，那安排已经堕落成了一种搀有人类文化的宗教。约翰的用意，是要引进神新约的经纶，这经纶单单是由基督和生命之灵所构成的。
14John fulfilled his ministry by living in a way that was absolutely contrary to religion and culture and outside both of them. Verse 4 says, “Now John himself had his garment of camel’s hair and a leather girdle about his loins; and his food was locusts and wild honey.” According to the regulations of the law, John, who was born a priest, should have worn the priestly garment, which was made mainly of fine linen (Exo. 28:4, 40-41; Lev. 6:10; Ezek. 44:17-18); and he should have eaten the priestly food, which was composed mainly of fine flour and the meat of the sacrifices offered to God by His people (Lev. 2:1-3; 6:6-18, 25-26; 7:31- 34). However, John did altogether otherwise. He wore a garment of camel’s hair and a leather girdle, and he ate locusts and wild honey. All these things are uncivilized, uncultured, and not according to the religious regulations. For a priestly person to wear camel’s hair was an especially drastic blow to the religious mind, for the camel was considered unclean under the Levitical regulations (Lev. 11:4). In addition, John did not live in a civilized place, but in the wilderness (Luke 3:2). All this indicates that he had altogether abandoned the Old Testament dispensation, which had fallen into a kind of religion mixed with human culture. His intention was to introduce God’s New Testament economy, which is constituted solely of Christ and the Spirit of Life
15我们已经看见，在约翰的时代，作祭司乃是宗教的事。祭司要穿祭司袍，吃祭司的食物，住在祭司住的地方。任何人一见祭司，人人都认为他是虔诚的人，是宗教里的人。但在马太三章这里，我们看见一个真正的祭司。他不留在祭司的地方，而到旷野，到野的地方，那里没有宗教，也没有文化。在旷野那里，他过著『野』的生活，吃蝗虫野蜜。他吃的蜜不是今天经过处理，在店里出售的养殖的蜜，乃是野蜜。约翰是真祭司，他过著这样一种『野』的生活。然而，你若想要模倣他，你就是装假。
15We have seen that during John’s time being a priest was a matter of religion, of wearing priestly robes, eating priestly food, and dwelling in a priestly building. When anyone conducted himself as a priest, everyone thought of him as a religious person, a person in religion. But here in Matthew 3 we see a real priest. Instead of staying in the priestly building, he went out to the wilderness, to a wild place where there was neither religion nor culture. There in the wilderness he lived in a “wild” way, eating locusts and wild honey. His honey was not the cultured honey processed and sold in stores today. It was wild honey. John was a real priest living in such a “wild” way. However, if you try to copy him, you will be false.
16约翰真是在宗教和文化之外。他不只吃野生的东西，他还穿骆驼毛。请注意，圣经不是说他穿骆驼皮，乃是说他穿骆驼毛;骆驼皮还有点整齐，但骆驼毛必然很杂乱。不仅如此，他的皮带可能不很精致。约翰真是『野。』然而这位真祭司却是王的引荐者。
16John was truly outside religion and culture. He not only ate wild things, but he also wore camel’s hair. Notice that the Bible does not say that he wore camel’s fur, which would have been somewhat orderly, but camel’s hair, which certainly must have been messy. Furthermore, his leather girdle was probably not very refined. John was truly “wild.” Nevertheless this real priest was the recommender of the King
17从施浸者约翰的时代直到今天，许许多多人已藉著约翰的职事被带回归神。每当我们劝人悔改时，我们就该想到施浸者约翰。
17From the time of John the Baptist until today, a great many people have been brought back to God through the ministry of John. Whenever we tell others to repent, we should remember John the Baptist
18施浸者约翰的职事是在宗教和文化之外。约翰出生时，在耶路撒冷有两样主要的东西：希伯来宗教和希腊罗马文化。然而，约翰没有留在他父母所住的耶路撒冷。他离开耶路撒冷，到旷野去，那里没有宗教，也没有文化，每样东西都是天然的。他在旷野尽职事，带人归向神，并且把代表神的君王介绍给人。这有力的指明，在约翰的时候，时代已经转变，从旧的经纶转到新的经纶，从影儿和表号的时代转到实际的时代。那些穿祭司袍，吃祭司食物，留在圣殿里烧香，尽祭司功用的祭司，从未带人归向神。但这位『野的、』没有宗教、没有文化的约翰，却带许多人归向神。他也把王介绍给他们。这位王就把神带给悔改的百姓。
18The ministry of John the Baptist was outside both religion and culture. When John was born, in Jerusalem there were two main things—Hebrew religion and Greco-Roman culture. John, however, did not stay in Jerusalem where his parents undoubtedly lived. He left Jerusalem and went out to the wilderness where there was neither religion nor culture, but where everything was natural. John ministered there in the wilderness bringing others to God and introducing the King, the One who represents God, to them. This was a strong indication that, during John’st i me, the age was changed from the old dispensation to the new dispensation, from the dispensation of shadows and figures to the dispensation of reality. Those priests who wore the priestly robes, ate the priestly food, and stayed in the priestly building burning the incense and carrying out the priestly functions never brought anyone to God. But this “wild,” unreligious, uncultured John brought hundreds to Him. And he also introduced the King to them. This King was the One who brought God to repentant people
19这位王被介绍给人，人也实在被带回归神的时候，国度立刻就来到了。君王同著百姓就是国度。国度在那里，因为君王和百姓都在那里。新约开始于真正的祭司职分引进真正的君王职分。真祭司引进真君王。这个引进带进了国度。
19When this King was introduced to people and they were truly brought back to God, the kingdom was present immediately. The King with the people is the kingdom. The kingdom was there because both the King and the people were there. The New Testament begins with the genuine priesthood introducing the genuine kingship. The real priest introduced the real King. This introduction ushers in the kingdom
20约翰所传的是：『你们要悔改，因为诸天的国已经临近了。』（太三2。）众人必须悔改，因为国度来临了，因为王在那里。我们也需要悔改，王才能得著我们，我们才能成为祂的子民。我们悔改之后，王就得著我们，我们也得著王。藉著王得著我们，我们得著王，我们和王就成了国度。国度紧接在王之后。假若你接受王，王也接纳你作神的子民，国度立刻就在这裹。为甚么国度还没有来临?因为你还没有接受王，王也还没有得著你。因著你还远离王，王就无法得著你。因此，国度还不在这里。反之，国度在别处等著你悔改。你若悔改，王就要得著你，你也要得著王，国度就会在这里。
20John’s message was, “Repent, for the kingdom of the heavens has drawn near” (v. 2). People had to repent because the kingdom was coming and because the King was there. We also need to repent that the King may gain us and that we may be His people. After we repent, the King gains us, and we gain Him. Through the King’s gaining us and our gaining Him, we and the King become the kingdom. The kingdom immediately follows the King. If you receive the King and if He takes you as His people, the kingdom is immediately present. Why has the kingdom not yet come? Because you have not received the King, and the King has not yet gained you. Because you are still far away from Him, the King has not been able to gain you. Thus, the kingdom is not yet here. Rather, it is off somewhere waiting for your repentance. If you repent, the King will gain you, you will gain the King, and the kingdom will be here
21今天很多在传福音的基督徒，不晓得神经纶里的神圣原则。我们若要作真正的传福音者，首先必须是施浸者约翰。这就是说，我们必须是祭司，不是形式的祭司，影儿的祭司，乃是真正的祭司，实际的祭司。我们成为这样的祭司之后，也必须是耶稣基督。这就是说，我们必须是把神带给人的君王。我们到神面前去为人代祷时，我们就是把人带给神的祭司。但我们从神的同在出来，到人面前时，我们就是把神带给人的君王。我们若这样作，他们就要向王悔改，王就要得著他们，国度也必来到。
21Many Christians who are preaching the gospel today do not know the divine principles in God’secon o my. If we would be real evangelists, real preachers of the gospel, we must firstly be John the Baptist. This means that we must be priests, not formal priests, priests in shadow, but genuine priests, priests in reality. After we become such priests, we must also be Jesus Christ. This means that we must be the King who brings God to others. When we go to God praying for others, we are priests bringing them to God. But when we come out of God’s presence and go to the people, we are kings bringing God to them. If we do this, they will repent to the King, the King will gain them, and the kingdom will be present
22今天正当的召会生活就是国度。我们都已经悔改了，王得著了我们，我们也接受了王。如今我们与王是一，国度就在我们这里。阿利路亚，国度现今就在这里！这一切都在于引荐者。
22The proper church life today is the kingdom. We all have repented, the King has gained us, and we have received Him. Now we are one with the King, and the kingdom is here with us. Hallelujah, the kingdom is here right now! All this depends upon the recommender
23在本篇信息中，我的负担是要强调引荐者的事。今天你是基督的引荐者么?如果是，那么你必须清楚，你是否还在宗教和文化里面。我们都必须在旷野，在『野』的环境中，不在宗教或文化的环境中。正确的环境是在宗教和文化之外，但这环境满了神的同在。
23My burden in this message is to emphasize the matter of the recommender. Are you today’s recommender of Christ? If you are, then you must be clear whether or not you are still in religion and culture. We must all be in the wilderness, in an environment that is “wild,” not in an environment that is religious or cultured. The proper environment is outside religion and culture, but it is full of the presence of God.
24约翰在旷野时，他是吸引群众的大磁石。因这缘故，马太三章五节说，『那时，耶路撒冷和犹太全地，并约但河四周全境的人，都络绎的出去到约翰那里。、』因著施浸者约翰的吸引力，许多人都去他那里。我盼望到校园去的青年人，站在那里像磁石一样。你若是这样一块磁石，人会蜂拥到你这里。首先，你是神所指派的祭司，把人带到神面前。然后，你就能把属天的王介绍给他们。那时，你不只把王介绍给人，事实上你就是王。因此，你要命令人，许多人也要归向基督。这样，基督就要得著人，人也要得著基督。于是国度立刻出现在校园里。这是传福音正确的路。
24When John was there in the wilderness, he was a great magnet drawing large numbers to himself. For this reason, verse 5 says, “Then Jerusalem, and all Judea, and all the district of the Jordan went out to him.” Because of his drawing power, many came to John the Baptist. I hope the young people who go to the campuses will stand there as magnets. If you are such a magnet, others will flock to you. First you will be the priests appointed by God to bring others into His presence. Then you will be able to introduce the heavenly King to them. At that time, you will not only introduce the King to others; you will actually be the King. Thus, you will give a command to others, and many will turn to Christ. In this way Christ will gain the people, and they will gain Him. Then, immediately, the kingdom will appear on the campuses. This is the proper way to carry out the preaching of the gospel
二 、引荐的地方
B. The Place of Recommendation
25我们已经看见，引荐的地方不在圣城，也不在圣殿，乃在旷野。马太三章一节说，施浸者约翰出来，在旷野传道，三节说：『这人就是那藉著申言者以赛亚所说的，说，在旷野有人声喊著。』施浸者约翰是照著豫言，在旷野开始尽他的职事。这指明约翰引进神新约的经纶，不是偶然的，乃是神所计画，并藉著申言者以赛亚所豫言的。这含示神定意要以全新的作法，开始祂新约的经纶。
25We have seen that the place of recommendation was neither in the holy city nor in the holy temple, but in the wilderness. Verse 1 says that John the Baptist came preaching in the wilderness, and verse 3 says, “For this is he who was spoken of through Isaiah the prophet, saying, A voice of one crying in the wilderness.” It was according to prophecy that John the Baptist began his ministry in the wilderness. This indicates that the introduction of God’s New Testament economy by John was not accidental, but planned and foretold by God through Isaiah the prophet. This implies that God intended His New Testament economy to begin in an absolutely new way
26你若追溯已过几个世纪的历史，你会看见每次大复兴都是发生在某种『旷野。』两个世纪以前，卫斯理约翰和怀特腓乔治被兴起来作传福音者，他们主要是在街头传讲。按怀特腓乔治的传记看，他常常在旷野的山脚传道。然而，当时英国召会规定，不可在『圣所』（就是教堂）之外讲解圣经。按照这些规定，任何人传道以教导圣经，都必须在『圣所』里。然而，神兴起了怀特腓和卫斯理在『圣所』之外传道。今天的原则必须是一样的。但这不是说，我们应当在外面模倣施浸者约翰，乃是说，我们不该采取宗教或文化的方法。反之，我们必须采取满了神同在的方法。我们不该在圣城或圣殿裹，而该在宗教和文化之外，在满了神同在的地方。我盼望青年人要把这件事带到主面前，祷告说，『主，使我们成为今日的施浸者约翰，带我们到旷野，给我们看见如何作真祭司，把人带到你面前，以及如何向人介绍你是他们的王。』
26If you trace the history of the past few centuries, you will see that every prevailing revival took place in some kind of “wilderness.” When John Wesley and George Whitefield were raised up as evangelists two centuries ago, they mainly did their preaching on the street corners. According to his biography, George Whitefield often preached on the foothills in the wilderness. However, at that time, the Church of England had regulations forbidding the expounding of the Holy Word outside the “sanctuary.” According to these regulations, anyone who preached or taught from the Bible had to do so in the “sanctuary.” Nevertheless, God raised up George Whitefield and John Wesley to conduct their preaching outside the “sanctuary.” The principle must be the same today. But this does not mean that we should copy John the Baptist in an outward way. It means that we should not take either the religious way or the cultural way. Rather, we must take the way that is full of the presence of God. We should not be in the holy city or in the holy temple, but in a place outside religion and culture, yet in a place full of the presence of God. I hope the young people will bring this matter to the Lord and pray, “Lord, make us today’s John the Baptist. Lord, take us into the wilderness and show us how to be genuine priests to bring others to You and how to introduce You to them as their King.”
27马太福音与约翰福音完全不同。约翰福音是卷生命的书，而马太福音是一卷国度的书。在约翰福音里，耶稣是生命，但在马太福音里，祂是君王。按照马太福音，我们所接受的耶稣乃是王。我们来看马太福音时，必须透彻并深刻的铭记，我们现今是在国度里。这卷书所记的每件事都与国度有关。因此，我们必须从国度的角度查考这卷书，从国度的眼光来看每一章，甚至每一节。
27The Gospel of Matthew is absolutely different from the Gospel of John. The Gospel of John is a book of life, whereas the Gospel of Matthew is a book of the kingdom. In John Jesus is life, but in Matthew He is the King. According to the book of Matthew, the Jesus we are to receive is the King. As we consider the Gospel of Matthew, we must be thoroughly and deeply impressed that we are now in the kingdom. Everything written in this book is related to the kingdom. Therefore, we must look into this book from the angle of the kingdom, viewing every chapter and even every verse from the perspective of the kingdom
28三章悔改的呼召是为著国度。你必须悔改，、因为你不在国度里，因为你不在神的权柄之下。你必须悔改，因为你还没有服从基督的权柄，还没有在祂的王权之下。你也许不觉得自己有罪，但只要你不在国度里，你就是背叛的人。只要你与基督的王权无关，你就是在背叛里，就必须悔改。要为著不在国度里悔改！今天真基督徒都得救了，但许多人还不在国度里。、因此，连这些基督徒也必须悔改。、只要你不在基督的王权之下，你就必须悔改。你若不是实际的在诸天的国里，不在属天的管治下，你就必须悔改。你多属灵、多圣洁、多善良，并不要紧，惟要紧的乃是，你是否在属天的管治之下。若不是，就指明你不在国度里，你必须悔改。你若不在国度里，就是在背叛里。你认为自己是合乎圣经、正统、圣洁的，实际上却是背叛的。甚至你的属灵也是一种背叛基督王权的形态。你单顾自己的属灵，不顾基督的王权，这指明你在背叛里，不在国度里。要为著你的背叛悔改！要为著不在国度里，不在基督的王权和权柄之下悔改！这是马太福音的基本思想。
28The repentance called for in chapter three is for the kingdom. You must repent because you are not in the kingdom, because you are not under God’s authority. You must repent because you have not yet submitted to the authority of Christ or come under His kingship. Although you may not feel that you are sinful, as long as you are not in the kingdom, you are a rebellious one. As long as you have nothing to do with the kingship of Christ, you are in rebellion and must repent. Repent of not being in the kingdom! The genuine Christians of today are saved, yet many of them still are not in the kingdom. Thus, even these Christians must repent. As long as you are not under the kingship of Christ, you must repent. If you are not actually in the kingdom of the heavens, not under the heavenly ruling, you must repent. It does not matter how spiritual, holy, or good you are. The only thing that matters is whether or not you are under the heavenly ruling. If you are not, it means that you are not in the kingdom and that you must repent. If you are not in the kingdom, you are in rebellion. You consider yourself scriptural, fundamental, and holy, but in actuality you are rebellious. Even your spirituality is a form of rebellion against the kingship of Christ. You care for your spirituality, not for the kingship of Christ. This indicates that you are in rebellion, that you are not in the kingdom. Repent of your rebellion! Repent of not being in the kingdom and of not being under the kingship and authority of Christ! This is the basic thought of the Gospel of Matthew.
29不要以为马太福音仅仅是为著不信的人、、局外人、或外邦人。我们很多人从未听过马太福音。我不晓得你听过那一种福音，但我的确晓得你需要听马太福音－国度的福音，这福音要求你为著自己不在基督的王权之下悔改。我们都必须向主悔改，并且说，『主，赦免我。甚至今天我仍在背叛裹。我不在你的主权、你的权柄、你的属天管治之下。主，我承认我一直只受自己的管治。主，叫我为著我的背叛，为著我不在你的权柄之下，有真实的悔改。』我们都需要悔改。赞美主，施浸者约翰和这祭司的职分仍在我们这里。一面这祭司职分把我们带到神面前：另一面这职分引荐那把神带给我们的属天君王。我们接受这位王，神就得著我们，并且国度就在这里。这就是马太福音。
29Do not think that Matthew is only for unbelievers, outsiders, or Gentiles. Many of us have never heard the Gospel of Matthew. I do not know what kind of gospel you have heard, but I do know that you need to hear the Gospel of Matthew, the Gospel of the kingdom that requires you to repent of not being under the kingship of Christ. We all must repent to the Lord and say, “Lord, forgive me. Even today I am still in rebellion. I am not under Your Lordship, Your authority, Your heavenly ruling. Lord, I confess that I have been ruled only by myself. Lord, grant me a true repentance for my rebellion, for my not being under Your authority.” We all need to repent. Praise the Lord that John the Baptist and this ministry of the priesthood are still with us! On the one hand, this priesthood brings us to God; on the other hand, it recommends the heavenly King who brings God to us. When we receive this King, He gains us, and the kingdom is here. This is the Gospel of Matthew