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马太福音生命读经 · 第9篇

王的受膏（二）

THE KING’S ANOINTING (2)
1在旧约和新约里，有两种构成神的基本职事－祭司职分和君王职分。在圣经里还有第三种职事就是申言者的职事。然而，申言者的职事不是基本的职事，乃是对祭司职分和君王职分的补充。当祭司职分或君王职分衰弱时，申言者就来加强。按旧约看，祭司职分是随著利未支派。最终，旧约的祭司职分总结于施浸者约翰，他是利未支派的后裔。同样的，耶稣是旧约君王职分的总结，而君王职分是随著犹大支派。耶稣是犹大的后裔，来成为君王职分的总结。一面施浸者约翰和耶稣基督结束了旧约的祭司职分和君王职分：另一面他们带进了新约的祭司职分和君王职分。换句话说，他们结束了旧约的经纶，开始了新约的经纶。
1In both the Old Testament and the New Testament there are two basic ministries that constitute the kingdom of God: the priesthood and the kingship. In the Bible there is also a third type of ministry, the ministry of the prophet. However, the prophetic ministry is not a basic ministry; rather, it is a supplement to the priesthood and the kingship. When either the priesthood or the kingship is weak, the prophets come in to strengthen it. According to the Old Testament, the priesthood was with the tribe of Levi. Eventually, the Old Testament priesthood consummated in John the Baptist, a descendant of this tribe. In like manner, Jesus was the consummation of the Old Testament kingship, which was with the tribe of Judah. Jesus came as a descendant of Judah to be the consummation of the kingship. On the one hand, John the Baptist and Jesus Christ terminated the Old Testament priesthood and kingship; on the other hand, they germinated the New Testament priesthood and kingship. In other words, they terminated the Old Testament dispensation and began the New Testament dispensation
2当祭司职分把人带给神，君王职分把神带给人的时候，就有属天的掌权，属天的管治。这属天的掌权就是国度，就是今天正当的召会生活。今天的召会生活，就是有祭司职分和君王职分的国度。这召会生活要一直持续到千年国。在千年国里，仍然有祭司职分和君王职分。一面我们得胜要作祭司，另一面我们要作君王。因此，在千年国里，祭司职分和君王职分要比今天更强。牠们将在地上维持神的国，使王能得著人，人也能得著王。在千年国以后就不再需要祭司职分了。在永世里只有君王职分，因为在新天新地同新耶路撒冷里，每个人都要在神面前。那时神要与人同在，因此，不再需要祭司职分把人带到神面前。在永世里，神的同在要结束祭司职分。然而，君王职分要存留，使那些在新耶路撒冷里的人作王管理城周围的列国。这是在祭司职分和君王职分的光中，圣经的概要。
2When the priesthood brings people to God and the kingship brings God to the people, there is the heavenly reign, the heavenly rule. This heavenly reign is the kingdom, which today is the proper church life. Today’s church life is the kingdom with the priesthood and the kingship. This church life will continue until the millennium. In the millennial kingdom there will still be the priesthood and the kingship. On the one hand, we, the overcomers, shall be priests and, on the other hand, we shall be kings. Thus, in the millennial kingdom, the priesthood and the kingship will be even stronger than they are today. They will maintain God’skin gdom on earth so that the King may gain the people and that the people may gain the King. After the millennium there will be no further need of the priesthood. In eternity there will be only the kingship because in the new heaven and new earth with the New Jerusalem everyone will be in the presence of God. At that time God will be with man. Thus, there will no longer be the need for the priesthood to bring the people to God. In eternity God’s presence will eliminate the priesthood. Nevertheless, the kingship will remain so that those in the New Jerusalem may reign over the nations surrounding the city. This is a summary of the Bible in the light of the priesthood and the kingship.
3前篇信息中，我们看过引荐者，就是施浸者约翰。本篇信息我们要来看约翰引荐的信息。
3In the previous message we considered the recommender, John the Baptist. In this message we shall consider John’s message of recommendation
三 、引荐的信息
C. The Message of Recommendation
4为著诸天的国悔改
41. Repentance for the Kingdom of the Heavens 1.
5约翰引荐的信息很短，却很重要，也很包罗。马太三章二节说，『你们要悔改，因为诸天的国已经临近了。』这节第一个重要的辞是『悔改。』约翰用这辞开始他的职事。悔改就是心思改变，生出懊悔而转移目标。在希腊文里，悔改这辞的意思是心思改变。悔改就是在我们的思想、人生观、推理上有所改变。堕落之人的生活完全是照著自己的思想。他的一切所是和所作，都是照著自己的心思。从前你是堕落的人，在自己心思的指引之下。你的心思、推理、人生观，管治你的生活方式。我们在得救之前，都在堕落心思的指引之下。我们远离神，我们的生活与神的旨意完全对立。我们在堕落心思的影响之下，离神越过越远。但有一天我们听见福音，告诉我们要悔改，要在我们的思想、人生观和推理上有所转变。
5John’s message of recommendation is short, but it is crucial and all-inclusive. Matthew 3:2 says, “Repent, for the kingdom of the heavens has drawn near.” The first significant word in this verse is the word “repent.” John began his ministry with this word. To repent is to have a change of mind issuing in regret, to have a turn in purpose. In Greek the word translated repent means to have a change of mind. To repent is to have a change in our thinking, our philosophy, our logic. The life of fallen man is absolutely according to his thinking. Everything he is and does is according to his mind. When you were a fallen one, you were directed by your mind. Your mentality, logic, and philosophy governed your way of life. Before we were saved, we all were under the direction of our fallen mentality. We were far away from God, and our life was in direct opposition to His will. Under the influence of our fallen mentality, we went farther and farther astray from God. But one day we heard the preaching of the gospel telling us to repent, to have a turn in our thinking, philosophy, and logic
6这就是我得救时的经历。从前我像一匹小马，朝自己的方向奔跑。其实我不是朝著自己的方向，乃是朝著魔鬼的方向，因为魔鬼藉著我堕落的心思指引我，驱使我远离神。但有一天我听见要悔改的呼召－要在我的人生观上有所改变，要在我的推理和想法上有所改变。赞美主，我经历了很大的改变！从前我朝一个方向前进，但我听见悔改的呼召时，就转身回头。我相信我们都有过这样的转变，这叫作悔改。我们悔改时，就回转背向已往，面向神。这就是悔改，经历心思改变的意思。
6This was just my experience when I was saved. I was like a young horse running in my own direction. Actually I was not taking my direction, but the Devil’s direction, for the Devil was directing me through my fallen mentality, driving me far away from God. But one day I heard the call to repent—to have a change in my philosophy, to have a change in my logic and thought. Praise the Lord, I underwent a great change! I was moving in one direction, but when I heard the call to repent, I made an about-face. I believe we all have made this kind of turn, which is called conversion. When we were converted, we turned our back upon our past and turned our face to God. This is what it means to repent, to experience a change of our mind
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7Every ism is a philosophy that directs one’s life. Nearly every political party has an ism, and that ism is virtually a god. But we do not have an ism—we have the Lord. We have God. Formerly, we were under the direction of a certain ism, but now we are under the direction of God. Our mind has been radically changed. We used to be heading in a certain direction, but now we are heading in the opposite direction. We have had a turn in our thought, in our concept.
8二节的第三关键辞是国。施浸者约翰所传的悔改，开启神新约的经纶，是为著诸天的国有一个转变。这指明神新约的经纶，是以神的国中心。为此，我们应当悔改，改变我们的心思，转移我们人生的追求。我们追求的目标，向来是别的事物，现今我们必须转向神和神的国；这国在马太福音里，特别并特意的称为诸天的国。（参可一15。）照著整本马太福音的经文看，诸天的国和弥赛亚国不同。弥赛亚国将是大卫复兴的国，（大卫重新建造的帐幕－徒十五16。）由以色列人所组成，性质是属地并属物质的；而诸天的国是由重生信徒所组成，是属天并属灵的。
8The second crucial word in verse 2 is kingdom. In the preaching of John the Baptist, repentance, as the opening of God’s New Testament economy, was to have a turn for the kingdom of the heavens. This indicates that God’s New Testament economy is focused on His kingdom. For this we should repent, change our mind, have a turn in our pursuit of life. The goal of our pursuit has been toward other things; now our pursuit must turn toward God and His kingdom, which is specifically and purposely called in Matthew the kingdom of the heavens (cf. Mark 1:15). The kingdom of the heavens, according to the context of the entire Gospel of Matthew, is different from the Messianic kingdom. The Messianic kingdom will be the restored kingdom of David (the rebuilt tabernacle of David—Acts 15:16), made up of the children of Israel, earthly and physical in nature; whereas the kingdom of the heavens is constituted of regenerated believers and is heavenly and spiritual
9施浸者约翰的信息告诉人要为著国度悔改。他不是说悔改到天上，或悔改得救恩；他乃是说我们必须为著国度悔改。国度表明一种掌权，管治。在我们得救之前，我们不在任何管治之下。如果没有警察、政府、或法院告诉我们该作甚么，我们会为所欲为。然而，我们听了福音，就从毫无管治的光景转到满了管治的光景。因此，我们现在是在国度里。在我们得救之前，我们没有王，但我们转向主之后，祂成了我们的王。如今我们都位这位王的管治之下。有王就有王权，这王权就是国度。今天我们是在这位王的国度里。
9In his message, John the Baptist told people to repent for the kingdom. He did not say to repent that we might go to heaven or even to obtain salvation. He said that we must repent for the kingdom. The kingdom denotes a kind of reign, rule. Before we were saved, we were not under any rule. If there had been no police force, government, or law courts to tell us what to do, we would have done whatever we liked. However, when we heard the preaching of the gospel, we turned from a condition of no rule to a condition full of rule. Thus, we are now in the kingdom. Before we were saved, we did not have a king. But after we turned to the Lord, He became our King. Now we are all under the rule of this King. With the King there is the kingship, and this kingship is the kingdom. Today we are in the kingdom of this King
10二节的第二个关键辞是诸天。约翰说，要为著诸天的国悔改。『诸天』这辞是希伯来成语，不是指在性质上是复数的东西；乃是指最高的天，按圣经说是第三层天，天上之天。第三层天称为诸天。诸天的国不是表明在空中的国，乃是表明在空中之上的国，天上之天的国，那里是神的宝座所在之处。在这国里有神自己的管治，掌权。因此，诸天的国就是在第三层天上神的国，神在那里行使祂的权柄，管理神所造的一切。这诸天的国必须降临到地上。这属天的掌权必须降临到地上，成为管理地的权柄。
10The third crucial word in verse 2 is heavens. John said to repent for the kingdom of the heavens. The term “the heavens,” a Hebrew idiom, does not refer to anything plural in nature; rather, it refers to the highest heaven, which according to the Bible is the third heaven, the heaven above the heaven. This third heaven is called the heavens. The kingdom of the heavens does not denote a kingdom in the air, but a kingdom above the air, a kingdom in the heaven above the heaven, where God’s throne is. In this kingdom there is the ruling, the reigning, of God Himself. Therefore, the kingdom of the heavens is the kingdom of God in the third heaven where He exercises His authority over everything created by Him. This kingdom of the heavens must come down to earth. This heavenly reign must descend to earth to be the authority over the earth.
11按照约翰在二节里的话，『诸天的国已经临近了，』这清楚指明，在施浸者约翰未来以先，诸天的国还没有来到；甚至在约翰出来传道时，诸天的国也还没有来到，只是已经临近了。到了主开始尽祂的职事，甚至差遣门徒出去传道时，诸天的国仍然没有来到。（太四17，十7。）因此，在十三章头一个比喻，（太十三3～9。）种子的比喻（指明主的传道）里，主并没有说，『诸天的国好比...，』直到第二个比喻，（太十三，）裨子的比喻（指明五旬节那天召会的建立），主才这样说。马太十六章十八至十九节，将召会和诸天的国这两个辞交互使用，证明在召会被建立时，诸天的国就来到了。
11According to John’sword in verse 2, “The kingdom of the heavens has drawn near.” This clearly indicates that before the coming of John the Baptist, the kingdom of the heavens was not there. Even after his appearance, during his preaching, the kingdom of the heavens was still not there; it had only drawn near. At the time the Lord started His ministry and even at the time He sent His disciples to preach, the kingdom of the heavens had still not come (4:17; 10:7). Hence, in the first parable in chapter thirteen (vv. 3-9), the parable of the seed, which indicates the Lord’sp reaching, the Lord did not say, “The kingdom of the heavens is like....” Not until the second parable, the parable of the tares (v. 24), which indicates the establishment of the 24 church at the day of Pentecost, did the Lord say this. The fact that Matthew 16:18 and 19 use the terms the “church” and the “kingdom of the heavens” interchangeably proves that the kingdom of the heavens came when the church was established.
12施浸者约翰来的时候，诸天的国只是已经临近了，靠近了，接近了，却还没有来到。这证明在旧约时代没有诸天的国。甚至在摩西和大卫的时代，也没有诸天的国。约翰说诸天的国在途中，他不是说已经来到了。主耶稣开始尽职事的时候，祂也说，『你们要悔改，因为诸天的国已经临近了。』（太四17。）这指明甚至主耶稣开始尽职事的时候，诸天的国也还没有来到。施浸者约翰的信息告诉人要为著诸天的国悔改，当时这国还在途中。五旬节那天，诸天的国来到了耶路撒冷。这就是说，诸天的国在召会产生的时候来到。今天，任何人在他的人生观上有所改变，并归向神，就立刻在诸天的国里。阿利路亚！我们在诸天的国里！我们有君王，并且我们在祂的管治之下。
12When John the Baptist came, the kingdom of the heavens had only drawn near. It was approaching, arriving, but it had not yet come. This proves that in the Old Testament there was no kingdom of the heavens. Even at the time of Moses and David the kingdom of the heavens was not there. John said that the kingdom of the heavens was on its way; he did not say that it had arrived. When the Lord Jesus began His ministry, He also said, “Re pent, for the kingdom of the heavens has drawn near” (4:17). This indicates that even when the Lord Jesus began His ministry, the kingdom of the heavens had still not arrived. In his message, John the Baptist told the people to repent for the kingdom of the heavens, which, at that time, was on the way. The kingdom of the heavens arrived in Jerusalem on the day of Pentecost. This means that it arrived at the very time the church came into existence. Today anyone who has a change in his philosophy and comes back to God will immediately be in the kingdom of the heavens. Hallelujah, we are in the kingdom of the heavens! We have a King and we are under His rule.
13很多时候，我们里面王的管治，使我们不需要受警察或法院的管治。这内住的王能使律师失业。然而，那些没有悔改归向神的人，不在这位王之下，反而一直违反法律。为这缘故，很多人被传唤去法院。但我们国度子民却在诸天之国的王之下。这位王已经进到我们里面。此刻祂就住在我们灵裹。祂对我们说话时，主要的是说一个字：『不。』依照我的经历，神最喜欢说的字就是『不。』在我们里面有管治的『不。』我们要为这小小的字感谢主，因为牠拯救我们脱离许多的麻烦。里面说『不，』就是王在我们里面的管治。今天你也许已经多次听见王说『不。』国度子民若不留意这个『不，』就会成为退后的人。因为我们在诸天的国里，王就多半藉著说『不，』来管治我们。
13Many times the ruling of the King within us makes it unnecessary for us to be ruled by the policemen or by the law court. This inward King can put the attorneys out of a job. However, those who have not repented and come back to God are not under the King. Instead, they constantly violate the law. For this reason, a great many are summoned to the law court. But we, the kingdom people, are under the King of the kingdom of the heavens. This King has come into our being. At this very moment He is dwelling in our spirit. When He speaks to us, He mainly says one word—“no.” According to my experience, His favorite word is “no.” We have a ruling “no” within us. Thank the Lord for this little word, for it saves us from a great deal of trouble. The speaking of the inward “no” is the ruling of the King within. Perhaps today you have heard the King’s “no” a number of times. If the kingdom people do not care for this “no,” they will become backsliders. Because we are in the kingdom of the heavens, the King rules us mostly by speaking the word “no
14现在我们来看，施浸者约翰如何能把人带到国度里。约翰的职事是要带人归向神。（路一16～17。）施浸者约翰是真祭司，从母腹里就被圣灵充溢了。（路一15。）毫无疑问，他从婴孩时代长大成人，到三十岁，一直是浸在圣灵里。因为他被圣灵浸透满溢，他就能放胆。要抵挡时代的潮流，是严肃的事。要这样作，需要很大的勇气。施浸者约翰如何能这样勇敢，抵挡犹太宗教和希腊罗马文化?这是因为他三十年之久都浸在圣灵里。他是完全被那灵泡透的人。因此，他出来尽职事的时候，是在灵里并带著能力出来。不错，他穿骆驼毛的衣服，表征他废弃了旧的经纶，但这不过是外面的记号。在他里面还有实际，这实际就是那灵和能力。约翰里面的实际不只是神的同在，更是神的灵。
14Now let us consider how John the Baptist was able to bring others into the kingdom. John’s ministry was to bring others to God (Luke 1:16-17). John the Baptist, a genuine priest, was “filled with the Holy Spirit, even from his mother’s womb” (Luke 1:15). There is no doubt that as he grew from infancy to adulthood, to the age of thirty, he was continually immersed in the Holy Spirit. Because he was flooded and saturated with the Holy Spirit, he could be bold. It is a serious matter to stand against the current of the age. To do this requires a great deal of boldness. How could John the Baptist be so bold as to stand against the Judaistic religion and the Greco-Roman culture? He was bold because for thirty years he was being immersed in the Holy Spirit. He was a person thoroughly soaked with the Spirit. Therefore, when he came out to minister, he came out in the Spirit and with power. Yes, he wore camel’s hair as a sign of his repudiation of the old dispensation. But that was merely an outward sign. There was also reality within him, and that reality was the Spirit and the power. The reality in John was not just the presence of God, but also the Spirit of God
15约翰被圣灵浸润、饱和、泡透，这自然而然使他成为大磁石。他能成为磁石，是因为他自己已经完全被充满了。日复一日，年复一年，他被圣灵所充满。因此，在他的职事里，他是强有力的磁石。约翰有灵和吸引力。所以，如路加一章十六节所说，他要使许多以色列人转向主他们的神（这里的主等于耶和华。）约翰使许多以色列人转向主，这事实指明以色列国已经远离神。他们若没有远离神，就不需要施浸者约翰使他们转回。甚至那些在圣殿里点灯烧香事奉神的祭司也偏离了神，远离了神。新约别处告诉我们，许多祭司转向神。（徒六7。）因此，连事奉神的祭司也需要转向神。所以，施浸者约翰被用来使许多人转向主。
15John was immersed, saturated, and soaked with the Holy Spirit. Spontaneously this caused him to be a great magnet. He could be a magnet because he himself had been fully charged. Year after year and day after day, he was charged with the Spirit. Therefore, in his ministry, he was a powerful magnet. With John there was the Spirit and the attracting power. Therefore, as Luke 1:16 says, he turned many of the children of Israel to the Lord their God. (The Lord here is the equivalent of Jehovah.) The fact that John turned many of the Israelites to the Lord indicates that the nation of Israel had turned away from God. If they had not turned away from Him, they would not have needed John the Baptist to turn them back. Even those priests who served God in the temple by lighting the lamps and burning the incense had turned from God and were far away from Him. Elsewhere in the New Testament we are told that many priests turned to God (Acts 6:7). Thus, even the priests, the ones who served God, needed a turn to God. Therefore, John the Baptist was used to turn many to the Lord
性情需要改变
2. The Need for the Nature to Be Changed 2.
16约翰对来到他那里的法利赛人和撒都该人所说的话，启示我们的性情需要改变。七节说，『约翰看见许多法利赛人和撒都该人，来受他的浸，就对他们说，毒蛇之种，谁指示你们逃避要来的忿怒?』法利赛人是犹太人中间最严紧的教派，（徒二六5，）约成立在主前二百年。他们夸耀自己超凡的宗教生活、对神的虔诚、并对圣经的知识。其实，他们已堕入虚饰与假冒中。（太二三2～33。）撒都该人是犹太教的另一派，（徒五17，）他们不相信复活，也不相信有天使和灵。（太二二23，徒二三。）施浸者约翰和主耶稣，都斥责法利赛人和撒都该人为毒蛇之种。（太三7，十二34，二三33。）法利赛人可视为正统派，撒都该人是古代的摩登派。
16John’sword to the Pharisees and Sadducees who came to him reveals our need to have our nature changed. Verse 7 says, “But seeing many of the Pharisees and Sadducees coming to his baptism, he said to them, Brood of vipers, who warned you to flee from the coming wrath?” The Pharisees were the strictest religious sect of the Jews (Acts 26:5), formed about 200 B. C. They were proud of their superior sanctity of life, devotion to God, and knowledge of the Scriptures. Actually, they were degraded into pretentious conduct and hypocrisy (Matt. 23:2-3 3). The Sadducees were another sect in Judaism (Acts 5:1 7). They did not believe in the resurrection, nor in angels, nor in spirits (Matt. 22:23; Acts 23:8). Both the Pharisees and the Sadducees were denounced8 by John the Baptist and the Lord Jesus as a brood of vipers (3:7; 1 2:3 4; 2 3:3 3). The Pharisees were supposed to be the orthodox ones, and the Sadducees were the ancient modernists.
17在八、九节约翰说，『你们要结出果子，与悔改相称。不要自己心里想著说，我们有亚伯拉罕作我们的祖宗。我告诉你们，神能从这些石头中给亚伯拉罕兴起子孙来。』由于犹太人不肯悔改，本节和十节的话都应验了。神已将他们砍下来，又兴起相信的外邦人作亚伯拉罕信心的后裔。（罗十一15，19～20，22，加三7，28～29。）本节约翰的话清楚指明，他所传的诸天之国，不是由亚伯拉罕肉身的子孙，乃是由亚伯拉罕信心的子孙所构成。因此，牠是属天的国，不是属地的弥赛亚国。
17In verses 8 and 9 John said, “Produce then fruit worthy of repentance. And do not presume to say within yourselves, We have Abraham for our father; for I say to you that God is able out of these stones to raise up children to Abraham.” Due to the impenitence of the Jews, both this word and the word in verse 1 0 have been fulfilled. God has cut them off and raised up the believing Gentiles to be children unto Abraham in faith (Rom. 11:15, 19-20, 22; Gal. 3:7, 28-29). John’sword in this verse clearly indicates that the kingdom of the heavens preached by him is not constituted of the children of Abraham by birth, but of the children of Abraham by faith. Thus, it is a heavenly kingdom, not the earthly kingdom of the Messiah.
18法利赛人和撒都该人是以色列人的首领。他们来到施浸者约翰那里的时候，约翰以斥责的口气称他们为毒蛇之种。毒蛇就是有毒的蛇。约翰竟对犹太人，蒙拣选的族类说这话。以色列人不是外邦的猪。他们认为外邦人是猪，他们自己是圣洁的子民。可是这圣洁子民的首领来到约翰那里时，约翰没有说，『欢迎，你们来听我讲道太好了。你们这些以色列人的首领来探访我，我真是感到太荣幸了。』约翰不像今天基督教里的牧师那样说话。他既不感谢法利赛人和撒都该人的造访，也不称他们为首领;反之，他称他们为毒蛇之种。以色列人，亚伯拉罕的后裔，蒙召的人，竟变成这样邪恶，你能相信么?
18The Pharisees and Sadducees were the leaders of the children of Israel. When they came to John the Baptist, with a rebuking tone he called them a brood of vipers. Vipers are poisonous snakes. John spoke this word to the Jews, to the chosen race. The children of Israel were not heathen swine. They considered the Gentiles as swine and themselves as the holy people. But when the leaders of this holy people came to John, he did not say, “Welcome. How good it is of you to come to my ministry. What an honor it is to me for you, the leaders of the children of Israel, to pay me a visit.” John did not speak like the pastors in today’s Christianity. He neither thanked the Pharisees and Sadducees for their visitation, nor did he address them as leaders; instead, he called them a brood of vipers. Can you believe that the children of Israel, the descendants of Abraham, the called one, could have become so evil
19约翰也告诉他们不要自己想著说，有亚伯拉罕作他们的祖宗，因为神能从石头中给亚伯拉罕兴起子孙来。约翰似乎说，『别妄想了！不要自己想著你们是以色列人，有亚伯拉罕作你们的祖宗。神能从这些石头中兴起子孙来。』约翰的话有力的指明，实际上也是豫言，时代已经改变了。因著时代已经改变了，就不再是天然出生的事，乃是重生，属灵出生的事。你可能生来是无生命的石头，但神能使你成为神活的儿女。阿利路亚，这正是祂对我们所作的！我们需要回想我们得救之前的光景。就著生命而论，我们是无生命的石头。但就著罪而论，我们满了罪，在罪里很活跃。赞美主，在我们悔改那天，我们相信主耶稣，神使我们成为祂活的儿女。
19John also told them not to presume to say that they had Abraham for their father, for God was able of the stones to raise up children to Abraham. John seemed to be saying, “Don’t presume anything. Don’t presume that you are the children of Israel with Abraham as your father. God is able to raise up children out of these stones.” John’sword was a strong indication and actually a prophecy of the fact that the age had changed. Because the age had changed, it was no longer a matter of the natural birth, but of the second birth, the spiritual birth. Although you might have been born a lifeless stone, God is able to make you His living child. Hallelujah, this is just what He has done to us! We need to recall our condition before we were saved. As far as life was concerned, we were lifeless stones. But as far as sin was concerned, we were filled with sin and active in sin. Praise the Lord that on the day of our repentance we believed in the Lord Jesus, and God made us His living children.
20藉著约翰这里的话，我们看见神豫备要弃绝这毒蛇之种，就是祂古时所拣选的人，而寻找另一班人。神豫备要弃绝以色列人，转向石头，这些石头主要的是外邦人。外邦人虽是无生命的石头，却命定要成为神活的儿女。这证明神的确能使每一无生命的石头成为神的儿女。
20Through John’s word here we see that God was prepared to forsake this brood of vipers, His chosen people of old, and to pursue another people. He was ready to forsake the children of Israel and to turn to the stones, which mainly were the Gentiles. Although the Gentiles were lifeless stones, they were destined to become the living children of God. This proves that God is truly able to make every lifeless stone a child of God.
21在十节约翰对法利赛人和撒都该人说，『现在斧头已经放在树根上，凡不结好果子的树，就砍下来，丢在火里。』约翰似乎说，『毒蛇之种，现在砍伐的斧头在树根上了。你若是结好果子的好树，就没有问题。若不然，你就要被砍下来，丢在火里。』我们会看见，这节所说的火，乃是火湖的火。
21In verse 10 John said to the Pharisees and Sadducees, “ And already the axe is laid at the root of the trees; every tree therefore that does not produce good fruit is cut down and cast into the fire.” John seemed to be saying, “Brood of vipers, the cutting axe is now at the root of the tree. If you are a good tree producing good fruit, you will be all right. If not, you will be cut down and cast into the fire.” As we shall see, the fire spoken of in this verse is the fire in the lake of fire
基督那施浸者
3. Christ the Baptizer 3.
22马太三章十一节说，『我是将你们浸在水里，叫你们悔改；但那在我以后来的，能力比我更大，我就是给祂提鞋也不配，祂要将你们浸在圣灵与火里。』在这节约翰似乎说，『我来用水给你们施浸，把你们了结，把你们埋葬。但那在我以后来的，能力比我更大，祂要用圣灵与火给你们施浸。祂要用圣灵或用火给你们施浸，在于你们是否悔改。你们若悔改，祂就要把你们浸入圣灵里。但你们若仍是毒蛇之种，祂就必定要把你们浸在火湖里。这就是说，神要把你们丢在地狱的火里。』
22Verse 11 says, “I indeed baptize you in water unto repentance; but He Who is coming after me is mightier than I, Whose sandals I am not worthy to bear; He shall baptize you in the Holy Spirit and fire.” In this verse John seemed to be saying, “I have come to baptize you with water, to terminate you, to bury you. But the One who comes after me is mightier than I. He will baptize you with the Spirit and fire. Whether He will baptize you with the Spirit or with fire depends on whether or not you repent. If you repent, He will put you into the Spirit. But if you continue to be a brood of vipers, He will certainly baptize you in the lake of fire. This means that He will put you into the fire of hell
23根据上下文，这里的火不是行传二章三节的火，那里的火与圣灵有关：这里的火和十、十二节的火一样，是火湖的火。（启二十15。）不信的人要在火湖里遭受永远的沉沦。约翰在这里对法利赛人和撒都该人所说的话，意思是他们若真正悔改信主，主就要把他们浸在圣灵里，使他们得著永远的生命；否则，主就要把他们浸在火里，就是把他们丢在火湖里受永火的刑罚。约翰的浸只是为著悔改，引导人信主。主的浸或是叫人在圣灵里得著永远的生命，或是叫人在火里永远沉沦。主在圣灵里的浸开始了诸天的国，把信祂的人带进诸天的国里；神在火里的浸要结束诸天的国，把不信的人丢进火湖里。因此，主在圣灵里的浸，基于主的救赎，是诸天之国的开始；主在火里的浸，基于主的审判，是诸天之国的结束。所以，本节有三种浸：在水里的浸、在灵里的浸和在火里的浸。约翰在水里的浸，引人进入诸天的国。主耶稣在灵里的浸，在五旬节那天，开始并建立诸天的国，且要使其延续，在这世代的末了达到完成。主在火里的浸，照著白色大宝座前的审判，（启二十11～15，）要结束诸天的国。
23According to the context, fire here is not the fire in Acts 2:3, which is related to the Holy Spirit, but the same fire as in verses 10 and 12, the fire in the lake of fire (Rev. 20:15), where the unbelievers will suffer eternal perdition. The word of John spoken here to the Pharisees and Sadducees means that if the Pharisees and Sadducees would truly repent and believe in the Lord, the Lord would baptize them in the Holy Spirit that they might have eternal life; otherwise, the Lord will baptize them in fire, putting them into the lake of fire for eternal punishment. John’s baptism was only for repentance, to usher people to faith in the Lord. The Lord’s baptism is either for eternal life in the Holy Spirit or for eternal perdition in fire. The Lord’s baptism in the Holy Spirit began the kingdom of the heavens, bringing His believers into the kingdom of the heavens, whereas His baptism in fire will terminate the kingdom of the heavens, putting the unbelievers into the lake of fire. Hence, the Lord’s baptism in the Holy Spirit, based upon His redemption, is the beginning of the kingdom of the heavens, whereas His baptism in fire, based upon His judgment, is its ending. Thus, in this verse there are three kinds of baptisms: the baptism in water, the baptism in the Holy Spirit, and the baptism in fire. The baptism in water by John introduced people to the kingdom of the heavens. The baptism in the Holy Spirit by the Lord Jesus began and established the kingdom of the heavens on the day of Pentecost and will carry it on to its consummation at the end of this age. The baptism in fire by the Lord, according to the judgment at the great white throne (Rev. 20:11-15), will conclude the kingdom of the heavens.
24有些基督徒认为十一节的火，是指五旬节那天如火焰的舌头，说主要用圣灵和火给相信的人施浸。但我们必须留意十一节的上下文。请注意在十、十一、十二节的火字。十节说，凡不结好果子的树，就砍下来，丢在火里。当然，这火就是火湖。十一节的火也必定是指火湖，因为牠是前节所说的火进一步的解释。按照十二节，主要用不灭的火把糠批烧尽。收在主仓里的麦子，就是那些浸在圣灵里的人。然而，糠秕要用火烧尽。当然这火也是火湖。因此，十至十二节所说到的火，在每一事例中都是指同样的火，火湖的火。约翰似乎对犹太首领说，『你们法利赛人和撒都该人也许能欺骗我，但你们无法欺骗主。你们若真悔改，祂就要把你们浸在圣灵里。但你们若留在邪恶中，神就要把你们浸在火里。』这是对这些经文的正确领会。
24Some Christians, thinking that the fire in verse 11 refers to the tongues of fire on the day of Pentecost, say that the Lord will baptize believers with both the Holy Spirit and with fire. But we must take care of the context of verse 11. Notice that the word fire is found in verses 10, 11, and 12. In verse 10 the trees that do not produce good fruit are cut down and cast into the fire. Certainly this fire is the lake of fire. The fire in verse 11 must also denote the lake of fire, for it is a further explanation of the fire spoken of in the preceding verse. According to verse 12, the Lord will burn the chaff with unquenchable fire. The wheat that is gathered into the Lord’s barn is those who are put into the Spirit. However, the chaff is burned with fire. Certainly this fire is also the lake of fire. Therefore, the fire that is spoken of in verses 10 through 12 refers in every case to the same fire, the fire of the lake of fire. John seemed to be saying to the Jewish leaders, “You Pharisees and Sadducees may be able to deceive me, but you cannot deceive Him. If you are truly repentant, He will put you into the Spirit. But if you remain in your evil, He will put you into fire.” This is the correct understanding of these verses
25十二节说，『祂手里拿著扬场的簸箕，要扬净祂的禾场，把祂的麦子收在仓里，把糠秕用不灭的火烧尽了。』那些由麦子所表征的人，里面有生命，主要把他们浸在圣灵里，并把他们提去，收在空中的仓里。那些由糠批所表征的人，如十三章二十四至三十节的稗子，里面没有生命。主要把他们浸在火里，把他们扔到火湖里。这里的糠秕，是指不肯悔改的犹太人；十三章的稗子，是指挂名的基督徒。这两班人永远的定命都是一样的，就是在火湖里沉沦。（太十三40～42。）
25Verse 1 2 says, “Whose winnowing fork is in His hand, and He will thoroughly cleanse His threshing floor and will gather His wheat into His barn, but He will burn the chaff with unquenchable fire.” Those typified by the wheat have life within. The Lord will baptize them in the Holy Spirit and gather them into His barn in heaven by rapture. Those typified by the chaff, like the tares in 1 3:2 4-3 0, are without life. The Lord will baptize them in fire, putting them into the lake of fire. Chaff here refers to the unrepentant Jews, whereas the tares in chapter thirteen refer to the nominal Christians. The eternal destiny of both will be the same — perdition in the lake of fire (13:40-42).
26君王耶稣使用两种浸：在灵里的浸和在火里的浸。在灵里的浸开始诸天的国，在火里的浸要结束诸天的国。诸天的国开始于五旬节那天。那天君王耶稣把相信的人浸在圣灵里。藉著在灵里的浸，诸天的国就开始了。诸天的国要结束于白色大宝座前的审判。那时不信的人要受审判，并被丢在火湖里，那就是在火里的浸。这火浸要结束诸天的国。
26Jesus the King exercises two kinds of baptism: the baptism in the Spirit and the baptism in fire. The baptism in the Spirit began the kingdom of the heavens, and the baptism in fire will end it. The beginning of the kingdom of the heavens was on the day of Pentecost. On that day Jesus the King baptized the believers into the Holy Spirit. By that baptism in the Spirit, the kingdom of the heavens began. The kingdom of the heavens will end with the judgment at the great white throne. At that time the unbelievers will be judged and cast into the lake of fire. That will be the baptism in fire. This fire baptism will terminate the kingdom of the heavens
27约翰在水里施浸是诸天之国的初步，是为著诸天之国的来临作准备。很多挂名的基督徒在水里受了浸，但他们有分于灵里的浸，或遭受火里的浸，就在于他们是否悔改。他们若真悔改了，主耶稣要把他们浸在灵里。若不然，主耶稣是白色大宝座的审判者，要把他们丢在火湖里。因此，在圣经里有三种浸：水浸、灵浸和火浸。约翰的水浸是为著国度来临作准备，灵浸是国度的开始，火浸将是国度的结束。我们不该继续作毒蛇之种。我们不该是三章的糠秕，也不该是十三章的稗子。反之，我们必须成为麦子，神活的儿女。要成为神的儿女，你必须藉著水浸入灵里。约翰三章五节说，你必须从水和灵生。首先，我们藉著水受浸，然后我们在灵里受浸。这样我们就蒙了重生。因此，有两种积极的浸：在水里的浸和在灵里的浸。但我们不愿与在火里的浸有关。
27The baptism in water practiced by John was preliminary to the kingdom of the heavens. It was a preparation for the coming of the kingdom of the heavens. Many nominal Christians have been baptized in water. But whether they participate in the baptism in the Spirit or suffer the baptism in fire depends on whether or not they repent. If they truly repent, the Lord Jesus will put them into the Spirit. If not, the Lord Jesus as the Judge on the great white throne will cast them into the lake of fire. There fore, in the Bible there are three kinds of baptisms: the water baptism, the Spirit baptism, and the fire baptism. The water baptism of John was a preparation for the kingdom to come, the Spirit baptism was the beginning of the kingdom, and the fire baptism will be the termination of the kingdom. We should not continue to be a brood of vipers. Neither should we be the chaff in chapter three nor the tares in chapter thirteen. Rather, we must become wheat, the living children of God. In order to become the children of God, you must be baptized through water into the Spirit. John 3:5 says that you must be born of water and of the Spirit. Firstly, we are baptized through water; then we are baptized in the Spirit. In this way we are regenerated. Therefore, we have the two kinds of positive baptism, the baptism in water and the baptism in the Spirit. But we want nothing to do with the baptism in fire.
四 、引荐的方式
D. The Way of Recommendation
28我们已经看过引荐者和引荐的信息，现在我们必须来看引荐的方式。
28We have covered the recommender and the message of recommendation. Now we must consider the way of recommendation
将人浸在水里
1. To Baptize People in Water 1.
29约翰引荐的方式，第一面是将人6浸在水里。五、六节启示，许多人承认著他们的罪，在约但河里受他的浸。给人施浸就是把人浸入、埋在象征死亡的水里。施浸者约翰如此行，指明那些悔改的人一无用处，只配埋葬。这也象征旧人的了结，使新的开始能在复活里得以实化，这新的开始是由基督这赐生命者带进来的。因此，接著约翰的职事，基督来了。约翰的浸不仅了结那些悔改的人，也把他们引到基督，好得生命。在圣经里，受浸含示死与复活。浸入水里就是置于死地，并且埋葬；从水里上来，意思就是从死里复活。
29The first aspect of John’sway of recommendation was to baptize people in water. Verses 5 and reveal that many were baptized by him in the Jordan River, confessing their sins. To baptize people is to immerse them, to bury them in water, signifying death. John the Baptist did this to indicate that anyone who repents is good for nothing but burial. This also signifies the termination of the old person, that a new beginning may be realized in resurrection, to be brought in by Christ as the life-giver. Hence, following John’s ministry, Christ came. John’s baptism not only terminated those who repented, but also ushered them to Christ for life. Baptism in the Bible implies death and resurrection. To be baptized into the water is to be put into death and buried. To be raised up from the water means to be resurrected from death.
30在约但河的水里，曾有十二块石头代表以色列十二支派埋于其中，另有十二块石头代表以色列十二支派，从其中复活被带上来。（书四1～18。）因此，把人浸到约但河里，含示他们旧人的埋葬和新人的复活。正如以色列人过了约但河，就被引进美地，照样，受浸乃是把人带进真正的美地基督里面。
30It was in the Jordan River that twelve stones representing the twelve tribes of Israel were buried and from it that another twelve stones representing the twelve tribes of Israel were resurrected and brought up (Josh. 4:1-18). Hence, to baptize people in the Jordan River implied the burial of their old being and the resurrection of the new. Just as crossing the Jordan River ushered the children of Israel into the good land, so to be baptized brings people into Christ, the reality of the good land
31每当人在施浸者约翰面前悔改时，约翰就将他浸入水里。按照新约，将人浸在水里，第一个意思是将人埋葬，第二个意思是使人复起。因此，受浸在消极方面表征死与埋葬，在积极方面表征复活。在约翰引荐的信息里，他指明神要从死的石头中兴起活的儿女。约翰藉著给悔改的人施浸，指明他们和他们已往的一切都必须了结并埋葬。然而，埋葬不是结束，因为埋葬总是带进复活。因此，埋葬一面是了结，但另一面也是新生的起头。约翰在施浸时所了结的人要复活，但不是在约翰里面复活，乃是在约翰之后要来的那一位里面复活。约翰的施浸指明有一位要来叫死人复活。
31Whenever anyone repented in the presence of John the Baptist, John put him into the water. According to the New Testament, to immerse someone in water firstly meant to bury him, and secondly it meant to raise him up. Thus, on the negative side, baptism signifies death and burial; on the positive side it signifies resurrection. In his message of recommendation, John indicated that God would raise up living children out of dead stones. By baptizing the repentant ones, John indicated that they and all their past had to be terminated and buried. Burial, however, was not the end, because burial always brings in resurrection. Thus, on the one hand, burial is termination, but on the other hand, it is also germination. Those whom John terminated in baptism were to be resurrected, not in him, but in the One who was to come after him. John’s baptism was an indicator that One was coming to raise up the dead.
32受浸的意思是我们天然的所是和我们已往的一切都必须了结。我们的所是和已往只配埋葬。因此，约翰这位真祭司把人带给神，并把王介绍给人时，就了结并埋葬凡来到他跟前悔改的人，因而指明那位复活者要使他所埋葬的人复起。这是引荐的方式，是把悔改的人带给那要使他们复起之王真正的路。
32Baptism means that our natural being and all of our past must be terminated. Our being and our past are only good for burial. Therefore, as John, the genuine priest, was bringing others to God and introducing the King to them, he terminated and buried everyone who came to him in repentance, indicating thereby that those who were buried by him would be raised up by the resurrected One. This is the way of recommendation, the true way to bring the repentant ones to the King who would raise them up
33新约有两种职事：约翰的职事和主耶稣的职事。约翰的职事是藉著将人了结并埋葬，把人带给神。这些被了结并埋葬的人，需要那惟有基督能给人的复活。因此，在约翰之后，基督来供应生命给死了并葬了的人。这就是我们需要重生，需要从水里和灵里受浸的原因。在水里受浸，是了结我们天然的生命和我们的已往。在灵里受浸，是因神圣的生命得著新生的起头，而有新的开始。这新生的起头只有藉著基督这赐生命的灵才有可能。
33In the New Testament there are two ministries: the ministry of John and the ministry of the Lord Jesus. John’s ministry is to bring others to God by terminating and burying them. These terminated and buried ones need the resurrection that only Christ can afford. Hence, Christ came after John to minister life to the dead and buried ones. This is the reason we need to be reborn, to be baptized in water and in the Spirit. To be baptized in water is to have our natural life and our past terminated. To be baptized in the Spirit is to have a new start by being germinated with the divine life. This germination is only possible through Christ as the life-giving Spirit
34凡归向神的人，都必须在神面前被了结。就一面说，被带到神面前是美妙的，但就另一面说，这意思是你必须被了结。你若没有被了结，就会被杀死。因此，被带到神面前既美妙又严肃，因为这就是说，我们不是被了结，就是被杀死。亚伦约两个儿子，拿答和亚比户，进到神面前却被火烧死。（利十1～2。）我们若乐意在神面前被了结，意思就是我们豫备好得著新生的起头、得著复活、有新的开始。这了结是真正引荐的方式。这是豫备带我们到王面前，为要把王带给我们，在复活里赐给我们新的开始。马太三章有厉害的了结，和得胜的新生的起头。藉著这了结和新生的起头，王就得著一班子民，这班子民也接受王。
34Anyone who is brought to God must be terminated in the presence of God. In a sense, it is wonderful to be brought into the presence of God. But in another sense it means that you must be terminated. If you are not terminated, you will be killed. Hence, to be brought into the presence of God is both wonderful and serious, for it means that we shall either be terminated or killed. The two sons of Aaron, Nadab and Abihu, came into the presence of God, but they were killed by fire (Lev. 10:1-2). If we are willing to be terminated in the presence of God, it means that we are ready to be germinated, to be resurrected, to have a new beginning. This termination is the genuine way of recommendation. It is the way of preparation to bring us into the presence of the King so that the King may be brought to us to give us a new start in resurrection. In Matthew chapter three we have both a strong termination and a prevailing germination. Through this termination and germination, the King gains a people, and the people receive the King.
35豫备人接受基督
352. To Prepare People to Receive Christ 2.
36三节说，『这人就是那藉著申言者以赛亚所说的，说，「在旷野有人声喊看：「豫备主的道路，修直祂的途径。」』这节启示施浸者约翰就是豫备主道路，修直祂途径的人。豫备主的道路，修直祂的途径，就是藉著为诸天之国的悔改，改变人的心思，叫人的心思转向主，使人的心正确，让主修直心里的每一部分、每一通道。（路一16～17。）施浸者约翰豫备道路，修直途径。这指明道路是崎岖的，满了山和谷。有些地方很低，有些地方很高。但约翰来铺路，铲平山岗，填平深沟，并使道路平坦。约翰也修直满了弯曲的途径。约翰铺平道路，修直途径，这事实就是说，他的职事是对付心思和心。
36Verse 3 says, “For this is he who was spoken of through Isaiah the prophet, saying, A voice of one crying in the wilderness, Prepare the way of the Lord, make His paths straight.” This verse reveals that John the Baptist was one who prepared the way of the Lord and made His paths straight. To prepare the way of the Lord and to make His paths straight is to change people’s minds, to turn their minds toward the Lord and make their hearts right, to cause every part and avenue of their heart to be straightened by the Lord through repentance for the kingdom of the heavens (Luke 1:16-17). John the Baptist prepared the way and straightened the paths. This indicates that the way was rough, full of hills and valleys. In some places it was very low, and in others it was very high. But John came and paved the way, leveling the hills, filling the gaps, and making the way smooth and flat. John also straightened the paths, which were full of curves. The fact that John paved the way and straightened the paths means that His ministry dealt with the mind and the heart
37想想你得救以前的光景，你里面没有崎岖的道路么?你心思里的道路必定满了许多山和谷。在我得救以前，我的心思满了高高低低，一点也不平坦。不但如此，在你思想、情感、意志和喜好的巷道上，有许多的弯曲。有一天你说你的妻子是天使，第二天你说她是魔鬼。这指明你的情感满了弯曲。在你悔改之前，你里面一切的途径都是弯曲的，一点也不正直。
37Consider your past before you were saved. Did you not have a rough way within you? Certainly the way in your mind was filled with many hills and valleys. Before I was saved, my mind was filled with ups and downs. Nothing was flat. Moreover, in the lanes of your thought, emotion, will, and desire, there were many curves. One day you said your wife was an angel; the next day you said she was a devil. This indicates that your emotion was full of curves. Before you repented, all the paths within you were curved; nothing was straight
38施浸者约翰来的时候，命令人要悔改。真正的悔改乃是豫备道路，修直途径。在我悔改之前，我的头脑是崎岖的。但藉著主的怜悯，在我悔改那天，我里面的全人都成为平坦的。从我悔改之时起，我里面的每一通路、巷道和途径都被修直了。这就是豫备我们接受主，为主豫备道路，修直祂的途径。豫备人接受主的方法，就是帮助他们悔改。施浸者约翰似乎说，『你们以色列人远离主。你们的心思是崎岖的道路，你们的情感、意志、喜好和用意是弯曲的途径。你们需要悔改，修直你们里面的每一通道，使主能进来。』很多人听了约翰的话就悔改了，他们的道路铺平了，他们的途径修直了。因此，王能进来。这是真正的悔改。真实的悔改为主这位王豫备进来的路。我能见证，沿著这铺平的道路，在这些修直的途径上，我不断享受主。我的道路是铺平的，主耶稣在我里面行走；沿著我修直的途径，一直有主耶稣与我同在。这是豫备我们自己接受君王基督的路。
38When John the Baptist came, he commanded the people to repent. Genuine repentance prepares the way and straightens the paths. Before I repented, my mentality was rough. But, through the Lord’s mercy, on the day of my repentance, my whole inward being became smooth. From the time of my repentance, every avenue, lane, and path in my being has been made straight. This is to prepare us to receive the Lord, to prepare the way for the Lord, and to make His paths straight. The way to prepare others to receive the Lord is to help them tore pent. John the Baptist seemed to be saying, “You children of Israel are far away from the Lord. Your mind is a rough way, and your emotion, will, desire, and intention are curved paths. You need to repent and straighten out every avenue within your being so that the Lord may come in.” When many heard John’sword, they repented, and their way was paved and their paths were straightened. There fore, the King was able to come in. This is true repentance. Genuine repentance prepares the way for the Lord as the King to enter in. I can testify that along this paved way and in these straightened paths, I continually enjoy the Lord. My way is paved, the Lord Jesus is walking within me, and along my straightened paths I always have the Lord Jesus with me. This is the way to prepare ourselves to receive Christ the King.