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马太福音生命读经 · 第14篇

国度宪法的颁布(二)

The decree of the kingdom’s constitution (2)
1诸天的国绝对与我们的灵有关。马太五章的第一福,就是在我们灵里的福:“灵里贫穷的人有福了。”(太五3。)因此,这一章所说诸天之国的第一面,与我们人的灵有关。
1The kingdom of the heavens is absolutely related to our spirit. The first blessing in chapter five is a blessing in our spirit: “Blessed are the poor in spirit” (5:3). Thus, the first aspect of the kingdom of the heavens covered in this chapter is related to our human spirit.
2有些译本把三节繙得很差,就如,“心思谦卑的人快乐了,”“虚心的人有福了。”主耶稣说到灵里贫穷时,大多数的基督徒并不领会祂所说的是甚么。不仅如此,他们也不认识诸天的国完全是在我们灵里的事。我们若不认识自己的灵,对诸天的国就了了。因为诸天的国与我们的灵有关。
2There are some very poor translations of verse 3, such as, “Happy are the humble minded,” and “Blessed are the humble in heart.” Most Christians do not understand what the Lord Jesus was talking about when He spoke of being poor in spirit. Furthermore, they do not know that the kingdom of the heavens is altogether a matter in our spirit. If we do not know our spirit, we are through with the kingdom of the heavens because the kingdom of the heavens is related to our spirit.
3主耶稣在山上说话时,祂知道听众的真实光景。这些听众是加利利人,他们充满了传统的宗教观念。在约翰四章,甚至那不道德的撒玛利亚妇人也有许多宗教观念。她和主耶稣的谈话暴露了这事实。若是连这样一个低阶层的妇人都充满了宗教观念,那些加利利渔夫必然也充满了宗教观念。他们每年三次上耶路撒冷去过节,每次至少停留一星期。这一个事实给你看见,加利利的渔夫不是虚空的器皿。主耶稣在地上的时候,所有的人,无论是犹太人、罗马人、或希腊人,都是充满的。犹太人充满了他们传统的宗教观念、圣经知识和律法教训。他们知道圣城、圣殿、以及祭司事奉的神圣体系。他们知道祭坛、祭物、节期、典章和规条,他们认为这一切都是外面的祝福。连这些站在主耶稣面前的犹太人都充满了传统的观念,希腊人和罗马人就不用题了。
3As the Lord Jesus was speaking there on the mountain, He knew the actual situation of His audience, an audience composed of Galileans. Those Galileans were filled with the traditional concepts of religion. Even the immoral Samaritan woman in John chapter four had a number of religious concepts. Her conversation with the Lord Jesus exposed this fact. If even such a woman of low class was filled with religious concepts, certainly the Galilean fishermen were filled also. Three times a year they went up to Jerusalem for the feasts and stayed each time for at least a week. This one fact shows you that the Galilean fishermen were not empty vessels. During the time the Lord Jesus was on earth, all the people, whether they were Jews or Romans or Greeks, were filled up. The Jews were filled with their traditional religious concepts, with their scriptural knowledge, and with the teachings of the law. They knew all about the holy city, the holy temple, and the sacred system of priestly service. They knew about the altar, the sacrifices, the festivals, the ordinances, and the regulations, all of which they considered outward blessings. There is no need to mention the Greeks and the Romans, for even the Jews that stood in front of the Lord Jesus were filled with their traditional concepts.
4主耶稣以新王的身分来开始新的时代。随着新王的来临,神开始了新的经纶。神的新时代与一个奇妙的人有关。就表号说,这新的经纶就是这个人。不要以为诸天的国是基督以外的东西。不,诸天的国就是基督自己。没有王,我们就不会有国度。没有基督,我们就不会有诸天的国。当法利赛人问主耶稣,神的国几时来到,祂回答说,“看哪,神的国就在你们中间。”(路十七21。)主对法利赛人所说的话,指明祂自己就是国度。耶稣在那里,国度也在那里。国度就是王自己。所以,我们得着王,也就得着国度。
4The Lord Jesus came as the new King to start a new dispensation. With the coming of the new King, God began a new economy. God’s new dispensation is involved with a wonderful Person. Speaking figuratively, this new economy is simply this Person. Do not consider the kingdom of the heavens as something apart from Christ. No, it is Christ Himself. Without the King, we could not have the kingdom. We cannot have the kingdom of the heavens without Christ. When the Pharisees asked the Lord Jesus when the kingdom of God would come, He replied, “Behold, the kingdom of God is among you” (Luke 17:21). The Lord’s word to the Pharisees indicated that He Himself was the kingdom. Where Jesus is, there the kingdom is also. The kingdom is simply the Person of the King. Therefore, when we have the King, we also have the kingdom.
5当彼得、安得烈、雅各和约翰上耶路撒冷去过节时,施浸者约翰正在耶路撒冷以外的旷野尽职事。毫无疑问,这四个人被吸引到他那里。至终,他们遇见了主耶稣,并且在约但河边得救了。主耶稣和这四个门徒一样,在约但河里受了浸,并且在那里受了膏。主耶稣受膏之后,接著有四十天之久受试验。那四十天对这四个新得救的门徒也是试验。主耶稣通过了试验,但门徒失败了。他们忘了在约但河边得救的经历,回到加利利海边谋生。两个从事打鱼的工作,两个从事补网的工作。他们回到加利利海边打鱼、补网,这事实证明他们被打败了。虽然他们得救了,但他们回到老旧的光景里。因此,他们失败了。
5When Peter, Andrew, James, and John went up to Jerusalem to attend the feasts, John the Baptist was ministering in the wilderness outside Jerusalem. No doubt these four were attracted to him. Eventually, they met the Lord Jesus and were saved there by the riverside of the Jordan. The Lord Jesus was baptized in the Jordan, as were these four disciples, and He was anointed there. Following the anointing of the Lord Jesus, there was a period of forty days when He was tested. Those forty days were also a test to these four newly saved disciples. The Lord Jesus passed the test, but the disciples failed it, forgetting their experience of salvation by the riverside of Jordan and returning to the Sea of Galilee to make a living. Two carried on the work of fishing, and two the work of mending the nets. The fact that they returned to the Sea of Galilee to fish and to mend the nets proves that they had been defeated. Although they had been saved, they returned to their old situation. Hence, they were failures.
6新王被引到旷野,在那里祂胜过了仇敌。新王战胜撒但以后来到加利利海边,令彼得、安得烈、雅各和约翰大吃一惊。在加利利海边,主耶稣第二次接触他们。我们在第十二篇信息中看见,这四个门徒第一次被带到主面前时,他们看见祂是神的羔羊。但第二次主是大光,给他们恩典的眷临。圣经对这四个门徒的蒙召,描述非常精简。彼得和安得烈正在打鱼,雅各和约翰正在补网。忽然,他们在四十多天前遇见的那位,像大光一样照耀在他们身上。他们领悟这是神的羔羊,他们也被吸引到祂那里。然而,这次神的羔羊是照耀在他们身上的大光。新王照耀在他们身上以后,说,“跟从我,”这四个门徒就跟从了祂。至终,这四个人影响了别人跟从主耶稣,并且群众被吸引到祂那里。
6The new King was led into the wilderness where He gained the victory over the enemy. After winning the battle against Satan, the new King came to the Sea of Galilee, much to the surprise of Peter, Andrew, James, and John. There by the Sea of Galilee the Lord Jesus contacted them the second time. As we saw in message twelve, the first time these four disciples were brought to the Lord, they saw Him as the Lamb of God. But the second time, the Lord paid them a gracious visitation as the great light. The Bible is very economical in its description of the calling of these four disciples. Peter and Andrew were fishing, and James and John were mending their nets. Suddenly, the One whom they had met more than forty days before appeared as a great light shining upon them. They realized that this was the Lamb of God, and they were attracted to Him. However, this time the Lamb of God was the great light shining upon them. After shining upon them, the new King said, “Follow Me,” and these four disciples followed Him. Eventually, these four influenced others to follow the Lord Jesus, and crowds were drawn to Him.
7当主耶稣上了山顶,门徒到祂跟前来成为内圈,就是新王颁布宪法的直接听众。祂所说的第一件事就是“灵里贫穷的人有福了。”这句话接续四章十七节主的传讲,在那里祂曾说:“你们要悔改,因为诸天的国已经临近了。”在主的传讲中,祂对付了心思,思想。祂似乎说,“你们必须悔改,你们在思想和心智上必须有所改变,你们的心思需要转变。”毫无疑问,彼得、安得烈、雅各和约翰在悟性上,都有真实的转变。他们在内圈,作新王颁布宪法的直接听众之时,他们的心思没有问题。他们的思想已经改变了。
7When the Lord Jesus went up to the top of the mountain, His disciples came to Him to be the inner circle, the direct audience, for the decree of the new King. The first thing He said was, “Blessed are the poor in spirit.” This word was the continuation of the Lord’s preaching in 4:17, where He had said, “Repent, for the kingdom of the heavens has drawn near.” In His preaching the Lord dealt with the mind, the thoughts. He seemed to be saying, “You must repent. You must have a change in your thinking, in your mentality. Your mind needs to be turned.” Undoubtedly Peter, Andrew, James, and John all had a genuine turn in their understanding. By the time they were in the inner circle to be the direct audience for the decree of the new King, there was no problem concerning their mind. Their thinking had already undergone a change.
8转变我们的心思,就使我们能进入国度,国度也能进入我们里面。心思不是接收器,也不是内室,心思乃是门。接收器,内室是我们的灵。因此,我们的心思是门,我们的灵是内室。在四章十七节主说,“你们要悔改,因为诸天的国已经临近了。”在五章三节主说,人灵里贫穷的人有福了,因为诸天的国是他们的。”我们必须把这两句话摆在一起。转变过的心思是诸天的国藉以进入我们里面的门。国度进来,就栽种在我们灵里。国度经由我们心思的门进来,达到我们的灵。接受国度且保留国度的,是我们的灵,不是我们的心思。所以,我们的灵是诸天之国的接收器和容器。
8Turning our mind provides a gateway for us to enter into the kingdom and for the kingdom to enter into us. The mind is neither the receiver nor the inner chamber; it is the gateway. The receiver, the inner chamber, is our spirit. Thus, our mind is the gateway, and our spirit is the inner chamber. We must put the Lord’s word in 4:17, “Repent, for the kingdom of the heavens has drawn near,” with His word in 5:3, “Blessed are the poor in spirit, for theirs is the kingdom of the heavens.” The mind that has turned is the gateway through which the kingdom of the heavens comes into us. When the kingdom comes in, it is implanted in our spirit. It enters through the gateway of our mind and it arrives at our spirit. It is our spirit, not our mind, that receives the kingdom and retains it. Therefore, our spirit is the receiver and container of the kingdom of the heavens.
9那些知道福音秘诀的传福音者,传讲时首先对付人的心思,然后继续对付人的灵。传福音必须对付人的心思,对付人的思路,这使人悔改,在思想和生活方式上有所转变。人一悔改,正确的传福音者就会请他祷告,并呼求主的名。这不是对付心思,乃是对付灵。人运用灵祷告,并呼求主的名以后,主就立刻进入他的灵,主经过他心思的门,达到他的灵。
9In their preaching, those evangelists who know the secret of the gospel firstly deal with people’s mind. Then they proceed to deal with their spirit. The preaching of the gospel must deal with people’s mind, with their way of thinking. This is to cause them to repent, to have a turn in their thinking and way of life. As soon as someone has repented, the proper preacher of the gospel will ask him to pray and to call on the name of the Lord. This is not the dealing with the mind, but the dealing with the spirit. After a person exercises his spirit to pray and to call on the name of the Lord, the Lord will immediately come into his spirit, passing through the gateway of the mind and arriving at his spirit.
10经由我们的心思进入我们灵里的主耶稣,乃是王。国度是随着祂的。王进入人的灵里,意思就是国度也进入人的灵里。从这时起,王和国度都留在人的灵里。在今天堕落基督教的教训里,少有人指出,进入我们灵里的基督,就是王带着国度。祂进入你的灵,国度就与祂一同进来。如今,在我们灵里不只有救主,也有王带着国度。
10The very Lord Jesus, who has entered our spirit through our mind, is the king. The kingdom is with Him. When the King enters someone’s spirit, this means that the kingdom also enters into his spirit. From that time onward, both the King and the kingdom remain in his spirit. In the teaching of today’s degraded Christianity, very few point out that the Christ who enters into our spirit is the very King with the kingdom. When He comes into your spirit, the kingdom arrives with Him. Now in our spirit not only do we have the Savior; we also have the King with the kingdom.
11历年来,我们一直强调提后四章二十二节的重要性:“愿主与你的灵同在。”我们总是把这话应用在生命的事上。然而,如今我们也必须看见,每当我们说主耶稣与我们的灵同在,意思就是国度与我们的灵同在。这位主耶稣不仅是救主和生命,也是王带着国度。今天我们可以宣告说,“在我的灵里有救主、生命、王和国度!”当我们悔改,相信主耶稣是救主、生命、和王带着国度,祂就进入我们灵里,栽种在我们灵里。所以如今在我们灵里有救主、生命、和王带着国度。我们藉着心思悔改,灵里贫穷,将这样的一位接受到我们里面。
11Throughout the years, we have emphasized the importance of 2 Timothy 4:22: “The Lord be with your spirit.” We have always applied this to the matter of life. However, now we must also see that whenever we say that the Lord Jesus is with our spirit, it means that the kingdom is with our spirit. This Lord Jesus is not only the Savior and the life, but also the King with the kingdom. Today we may declare, “In my spirit I have the Savior, the life, the King, and the kingdom!” When we repented and believed in the Lord Jesus as the Savior, the life, and the King with the kingdom, He entered our spirit and was implanted there. Therefore, in our spirit we now have the Savior, the life, and the King with the kingdom. We received such a One into us by being repentant in our mind and poor in spirit.
12当我远离神,在堕落的光景中行事为人,我充满了哲学和宗教。我不仅朝错误的方向行走,我也充满了没有价值的观念和想法。当我听见福音的传讲,我在心思里有了转变,我的心思改变了,然而,我还充满了许多哲学和宗教观念。因此,我不仅需要在心思里转变,还需要在灵里贫穷。灵里贫穷就是倒空我们的灵,从我们这人的深处敞开,卸去一切其他的东西,使主耶稣能进入我们灵里。祂进入我里面时,是以王的身分带着国度进来。所以,你若灵里贫穷,诸天的国就是你的。也许你的生活已经回转了,如今你和主面对面了,但你的灵如何?你的灵是向祂敞开的,还是充满了许多其他的东西?你仍旧充满了哲学和宗教观念么?也许希腊人充满柏拉图的哲学,中国人充满了孔子的教训,犹太人充满了摩西的教训。为了让王带着国度进入你里面,你必须灵里贫穷。这就是说,你必须从你这人的深处敞开,并且丢弃一切充满你的观念、意见和想法。你倒空你的灵,王带着国度就要进入你里面,那么诸天的国就是你的。
12When I was walking in my fallen condition far away from God, I was filled with philosophy and religion. Not only was I walking in the wrong direction, but I was also filled with worthless concepts and thoughts. When I heard the preaching of the gospel, I had a turn in my mind; my mind was changed. Nevertheless, I was still full of many philosophical and religious concepts. Thus, I not only needed to have a turn in my mind, but also to become poor in spirit. To be poor in our spirit is to empty our spirit. It is to open up from the depths of our being and to be unloaded of all other things so that the Lord Jesus may be able to enter our spirit. When He came into me, He came as the King with the kingdom. Therefore, if you are poor in spirit, yours is the kingdom of the heavens. Although you may have made an about-face in your life and you may now be standing face to face with the Lord, what about your spirit? Is your spirit open to Him, or is it filled with other things? Are you still filled with philosophical and religious concepts? The Greeks may be filled with the philosophy of Plato, the Chinese with the teachings of Confucius, and the Jews with the teachings of Moses. For the King with the kingdom to come into you, you must be poor in your spirit. This means that you must open up from the depths of your being and cast out all the concepts, opinions, and thoughts that have been filling you. When you have emptied your spirit, the King with the kingdom will come into you. Then yours is the kingdom of the heavens.
13请仔细注意三节的动词时态,不是未来式,乃是现在式。这一节不是说,“诸天的国将是他们的;”乃是说,“诸天的国是他们的。”你从全人深处,就是从你的灵敞开,并且卸去自己的东西,倒空你的灵时,王这位赐生命的灵,就要经由你悔改心思的门,进入你的灵里,作你的王和国度。从那时起,国度就在你里面,诸天的国就是你的。这是照着新约的救恩。
13Please pay careful attention to the tense of the predicate in verse 3. It is not future tense, but present tense. This verse does not say, “Theirs will be the kingdom of the heavens”; it says, “Theirs is the kingdom of the heavens.” When you open from the depths of your being, that is, from your spirit, and unload yourself and empty your spirit, the King as the life-giving Spirit will enter in through the gateway of your repentant mind and come into your spirit to be your King with the kingdom. From then on, the kingdom is within you, and the kingdom of the heavens is yours. This is salvation according to the New Testament.
14然而,今天堕落的基督教已失去了这个。当你接受主耶稣,你是否领悟有一种管治进入了你里面?这管治就是国度的掌权。我们不仅有救主和生命,我们还有王。这位王从我们的灵里行使祂的权柄。即使你今天刚得救,你里面也已经有了这国度。虽然我是五十多年前得救的,但我没有比刚得救的人多些甚么。在我们里面的那位是我们的救主,我们的生命,也是我们的王带着国度。祂是何等丰富,何等高超!因着我们已经把祂接受到我们灵里,诸天的国就是我们的。国度是我们的,国度就在我们灵里。现在我们应该领会三节的意义:“灵里贫穷的人有福了,因为诸天的国是他们的。”我们需要更换代名词,并且说,“灵里贫穷的人有福了,因为诸天的国是我们的。”一旦我们领会这一节的意义,就知道国度要虚悬到千年国的教训是何等错误。这一节的“是”字证明诸天的国现在就是我们的。我们何等有福!灵里贫穷何等有福!我们若灵里贫穷,诸天的国就是我们的。你若将这话接受到你里面,你绝不会依然故我。这一节胜过百篇信息。阿利路亚,诸天的国是我们的!我们真是有福且快乐。灵里贫穷的人有福了,快乐了,因为诸天的国是我们的。
14However, today’s degraded Christianity has missed this. When you received the Lord Jesus, did you realize that a kind of ruling had come into you? This ruling is the reigning of the kingdom. We have not only the Savior and the life, but also the King. This King exercises His authority from within our spirit. Even if you were just saved today, you already have this kingdom within you. Although I was saved more than fifty years ago, I do not have anything more than someone who has just been saved. The One within us is our Savior, our life, and our King with the kingdom. How rich and how high He is! Because we have received Him into our spirit, ours is the kingdom of the heavens. The kingdom is ours, and the kingdom is in our spirit. Now we should understand the meaning of verse 3: “Blessed are the poor in spirit, for theirs is the kingdom of the heavens.” We need to change the pronoun and say, “Blessed are the poor in spirit, for ours is the kingdom of the heavens.” Once we understand the meaning of this verse, we see what a mistake it is to teach that the kingdom has been suspended until the millennium. The word, “is” in this verse proves that the kingdom of the heavens is ours right now. How blessed we are! How blessed it is to be poor in spirit! If we are poor in spirit, ours is the kingdom of the heavens. If you take this word into you, you will never be the same. This one verse is better than a hundred messages. Hallelujah, ours is the kingdom of the heavens! We are truly blessed and happy. Blessed and happy are the poor in spirit, for ours is the kingdom of the heavens.
二 哀恸的人得安慰
B. Those mourning to be comforted
15我们听见我们今天就在诸天的国里,虽然应当十分喜乐,但在下一节主耶稣告诉我们要哀恸。四节说,“哀恸的人有福了,因为他们必得安慰。”说哀恸的人有福了,快乐了,似乎不合逻辑。然而,我们若用充满了王和国度的灵祷告一段时间,我们就会开始为今天消极的局面哀恸。世界的整个局面,同着神的经纶都是消极的。撒但、罪、己、黑暗和世界,辖制了全地的人。神的荣耀受羞辱,基督被弃绝,圣灵遭阻挠,召会荒凉,己败坏,全世界都是邪恶的。因此,神要我们为这样的局面哀恸。因为国度在我们里面,我们就被内住的王征服、约束并管治。我们若在这管治之下,看看环境和今天的世局,我们就会叹息哀恸。
15Although we should be very happy to hear that we are in the kingdom of the heavens today, in the very next verse the Lord Jesus told us to mourn. Verse 4 says, “Blessed are those who mourn, for they shall be comforted.” It does not seem logical to say that those who mourn are blessed and happy. However, if we pray for a certain period of time, with a spirit filled with the King and the kingdom, we shall begin to mourn over the negative situation of today. The entire situation of the world is negative in relation to God’s economy. Satan, sin, self, darkness, and worldliness predominate among all people on earth. God’s glory is insulted, Christ is rejected, the Holy Spirit is frustrated, the church is desolated, self is corrupted, and the whole world is evil. Hence, God wants us to mourn over such a situation. Because the kingdom is in us, we are subdued, controlled, and ruled by the indwelling King. If, while we are under this rule, we look at the environment and the situation of today’s world, we shall sigh and mourn.
16然而,这样哀恸是一种福分,因为主说哀恸的人“必得安慰。”我们若照着神和神的经纶哀恸,就必因得着诸天之国为赏赐,受到安慰。我们会看见神属天的管治,管理一切消极的局面。我曾多次经历哀恸而得安慰。不要失望。我们必须哀恸,但我们满了盼望。王就要来临,仇敌要被打败,这地要被基督收复。我们迟早要得安慰。在主的恢复里,我们看见这么多人寻求主和神的国度,这岂不是一种安慰么?这对我是何等的安慰?你若从未经历灵里哀恸,那你看见这么多人只关心主的国度,就不能领悟这是何等的甜美和安慰。为这缘故,我们宝爱所有在主恢复里的亲爱圣徒。所有的召会同所有寻求的圣徒,对每个哀恸的灵都是真正的安慰。
16This mourning, however, is a blessing, for the Lord said that those who mourn “shall be comforted.” If we mourn according to God and His economy, we shall be comforted by being rewarded with the kingdom of the heavens. We shall see God’s heavenly ruling over all the negative situation. Many times I have had the experience of mourning and being comforted. Do not be disappointed. We must mourn, yet we are filled with hope. The King is coming, the enemy will be defeated, and the earth will be regained by Christ. Sooner or later, we shall be comforted. Is it not a comfort to see so many in the Lord’s recovery seeking the Lord and His kingdom? What a comfort this is to me! If you have never experienced mourning in your spirit, then you cannot realize how sweet and comforting it is to see so many who care only for the Lord’s kingdom. For this reason, we love all the dear saints in the Lord’s recovery. All the churches with all the seeking saints are a real comfort to every mourning spirit.
三 温柔的人承受地土
C. The meek to inherit the earth
17这些经节的次序非常有意义。首先我们灵里贫穷,接受王带着国度并且盛装祂。然后我们为可怜的局面哀恸而得安慰。接着就说到温柔的人。五节说,“温柔的人有福了,因为他们必承受地土。”这里的“地土,”是指将来被征服的世界。今天这地是在撒但统治下属世的国。但日子将到,主这位王要收复这世界。启示录十一章十五节说,“世上的国,成了我主和祂基督的国,祂要作王,直到永永远远。”启示录十一章十五节所说的世界,就是马太五章五节的地土。
17The sequence in these verses is very significant. Firstly we are poor in spirit to receive the King with the kingdom and to contain Him. Then we mourn over the pitiful situation and are comforted. Following this, we have a word about the meek. Verse 5 says, “Blessed are the meek, for they shall inherit the earth.” Some translators have said that the Greek word rendered “earth” should be “land.” But whether we translate this as earth or land, it refers to the coming subdued world. Today the earth is a worldly kingdom under the rule of Satan. But the day is coming when the Lord, the King, will regain this world. Revelation 11:15 says, “The kingdom of the world has become the kingdom of our Lord and of His Christ, and He shall reign forever and ever.” The world spoken of in Revelation 11:15 is the earth in verse 5.
18在马太五章五节主说,温柔的人必承受地土。三节中灵里贫穷的人,和四节中哀恸的人,就是五节中温柔的人。许多基督徒不领会温柔是甚么意思。温柔的意思不只是温和、谦卑、柔顺。温柔的意思就是不抵抗世人的反对,甘心忍受。温柔的意思就是不争战、不抵抗。我们若是温柔,在今世甘心忍受世人的反对,来世就必承受地土,如路加十九章十七、十九节,和希伯来二章五至八节所启示的。
18In Matthew 5:5 the Lord says that the meek will inherit the earth. Those who are poor in spirit in verse 3 and who mourn in verse 4 are now the meek in verse 5. Many Christians do not understand what it means to be meek. It does not mean simply to be gentle, humble, and submissive. To be meek means not to resist the world’s opposition, but to suffer it willingly. To be meek means not to fight or to resist. If we are meek, willing to suffer the world’s opposition in this age, we shall inherit the earth in the coming age, as revealed in Hebrews 2:5-8 and Luke 19:17, 19.
19今天,谁争谁就获得地土;你若不争,就不会得着地土,这就是有这么多战争的原因。国与国互相争战,要为自己得着更多的地土。世人是靠争获得地土,但诸天的国是藉着温柔获得地土。我们不需要争,却需要温柔。有些青年人喊口号说要得地。但得地的方法不是靠着口号、喊叫或争战,乃是藉着温柔。温柔的人有福了,因为他们必承受地土。你是争的人,还是温柔的人?你若要承受地土,就必须温柔。主耶稣回来时,要收复这地。然而,祂被捉拿、审问、钉死在各各他时,却是温柔的。祂被钉在十字架上时,并没有抵抗。在每一方面祂都是温柔的,祂温柔到底。至终,这地的收复不是靠争的人,乃是靠温柔的人。在几星期以前,一个反对者告诉我们一位弟兄说,“我们要使你们销声匿迹。”时间会说明谁会销声匿迹。争的人会销声匿迹,温柔的人却不会。反之,温柔的人必承受地土。撒但总是在争,但主耶稣从来不争,反而祂是温柔的。由此可见,神的经纶与人的经纶相对。你若要获得地土,就应当温柔。你若没有得着地土,这也许指明你还不壳温柔。青年人,你们在校园里必须温柔。我知道这是属天的语言。但主耶稣不是说,“争的人有福了,因为他们必获得地土。争的人必得地!”你们不要说,“我们要争,好得着地土。”不,你们必须说,“让我们藉着温柔来得着地土。”你也许以为温柔与物质的东西有关。然而,你若仔细思考这事,就会看见温柔与外面物质的东西无关,却与里面的东西,与我们这人的所是有关。
19Today, those who fight are those who gain the land. If you do not fight, you will not receive any territory. This is the reason there are so many wars. Nations wage war with one another to gain more territory for themselves. The human way is to obtain the land by fighting for it, but the way of the kingdom of the heavens is to gain it by being meek. There is no need to fight, but there is the need to be meek. Some of the young people have been shouting slogans about taking the earth. The way to take the earth is not by slogans, shouting, or fighting. The way is through meekness. Blessed are the meek, for they shall inherit the earth. Are you a fighting one or a meek one? If you would inherit the earth, you must be meek. When the Lord Jesus comes back, He will regain the earth. However, when He was arrested, tried, and crucified at Golgotha, He was meek. As He was nailed to the cross, He did not resist. In every way He was meek, meek to the very end. Eventually, the earth will be gained not by the fighting ones, but by the meek ones. Several weeks ago an opposer told one of our brothers, “We are going to stop you!” Time will tell who will be stopped. The fighting ones will be stopped, but the meek ones will not be stopped. Rather, they will inherit the earth. Satan is always fighting, but the Lord Jesus never fights. Instead, He is meek. In this we see that the economy of God is opposite to the economy of man. If you want to gain the earth, you should be meek. If you have not received any territory, this may indicate that you are not yet meek enough. Young people, you must be meek on the campuses. I realize that this is a heavenly language. But the Lord Jesus did not say, “Blessed are those who fight, for they shall gain the earth. The fighters shall take the earth!” Do not say, “Let’s take the earth by fighting for it.” No, you must say instead, “Let’s take the earth by being meek.” You may think that meekness is related to material things. However, if you consider the matter carefully, you will see that meekness is not related to outward material things. Rather, it is related to something inward, to what we are in our very being.
四 饥渴慕义的人得饱足
D. Those hungry and thirsty for righteousness to be satisfied
20在六节主说,“饥渴慕义的人有福了,因为他们必得饱足。”这里的义是指在行为上是对的。这义与我们里面的所是有关。这由主告诉我们要饥渴慕义以得饱足的事实所指明。
20In verse 6 the Lord said, “Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” Righteousness here is to be right in our behavior. This righteousness is related to what we are inwardly. This is indicated by the fact that we are told to hunger and thirst for righteousness so that we might be satisfied.
21我们要领会六节,也就必须来看二十节。二十节说,“我告诉你们,你们的义,若不超过经学家和法利赛人的义,绝不能进诸天的国。”在三节和二十节,我们看见诸天之国的两方面。三节的动词是现在式,二十节的动词是未来式。一面,诸天的国现在就是我们的;另一面,我们将来要进诸天的国。我们若灵里贫穷,诸天之国的实际今天就是我们的。但我们仍需要进入诸天之国的实现里。要记住诸天之国的两方面:其实际在今天的召会里,其实现在将来千年国的属天部分。我们若真是灵里贫穷,寻求基督,诸天之国的实际就是我们的。然后在千年国的时候,我们要进入诸天之国的实现里。然而,要进入诸天之国的实现里,我们需要超凡的义,超过经学家和法利赛人的义。我们需要饥渴慕义,寻求这样的义,才能进入诸天的国。(太五6,10 ,20 。)我们若饥渴慕义,神就要将我们所寻求的义赐给我们,使我们得到饱足。我们若寻求这超凡的义,神就必赐给我们。
21In order to understand verse 6 we must also consider verse 20. Verse 20 says, “For I say to you, that unless your righteousness surpass that of the scribes and Pharisees, you shall by no means enter into the kingdom of the heavens.” In verses 3 and 20 we see two aspects of the kingdom of the heavens. In verse 3 the verb is present tense, and in verse 20 it is future tense. On the one hand, the kingdom of the heavens is ours; on the other hand, we shall enter into the kingdom of the heavens. If we are poor in our spirit, the reality of the kingdom of the heavens is ours today. But we still need to enter into the manifestation of the kingdom of the heavens. Remember the two aspects of the kingdom of the heavens: the reality in the church today and the manifestation in the upper part of the millennium in the future. If we are truly poor in our spirit, seeking after Christ, the reality of the kingdom of the heavens is ours. Then at the time of the millennium we shall enter into the manifestation of the kingdom of the heavens. However, in order to enter into the manifestation of the kingdom of the heavens we need the surpassing righteousness, the righteousness that surpasses that of the scribes and the Pharisees. We need to hunger and thirst for this righteousness, to seek after such righteousness, that we may enter into the kingdom of the heavens (vv. 6, 10, 20). If we hunger and thirst for righteousness, God will grant us to be satisfied with the very righteousness we seek. If we seek this surpassing righteousness, it will be given to us.
22义乃是不仅与神是对的,与人也是对的。经学家和法利赛人的义相当低,因为这是照着律法而有的义。我们的义不可照着旧律法,而该照着新律法。我们会看见,新律法比旧律法高多了。旧律法说,“不可杀人。”但新律法说,凡向弟兄动怒的,难逃审判。”(太五22。)由这一个例子我们看见,我们的义必须在法利赛人的义更高的水平土。我们不仅不可杀人,甚至不可向弟兄动怒。这义是在最高的水平土。
22Righteousness is to be right not only with God, but also with man. The righteousness of the scribes and the Pharisees was rather low because it was the righteousness according to the law. Our righteousness must not be according to the old law, but according to the new law. As we shall see, the new law is much higher than the old. The old law says, “You shall not murder.” But the new law says, “Everyone who is angry with his brother shall be liable to the judgment” (v. 22). By this one example we see that our righteousness must be on a higher level than the righteousness of the Pharisees. We must take care not only of not murdering, but even of not being angry with our brother. This righteousness is on the highest plane.
23我们天然的生命无法达到这义。这内在主观的义必须是基督。只有基督能成全新律法的要求。我年轻时读到马太五章,我很失望,并且说,“我简直作不到,我只好不干了。”但我越长大,就越领悟我作得到,因为在我里面有一个作得到的生命。在我里面的王带着国度作得到。然而,这位王需要我们的合作。我们用饥渴来合作,说,“哦,主耶稣,我饥渴要你。主,我要被你充满。”你若这样饥渴,就必得饱足。
23Our natural life is not able to attain this righteousness. This inward subjective righteousness must be Christ. Only Christ can fulfill the requirements of the new law. When I read Matthew 5 as a young man, I was disappointed and said, “I simply can’t make it. I’ll just have to quit,” But the more I have grown, the more I have come to realize that I can make it because I have a life within me that can do it. The King with His kingdom within me can make it. However, this King needs our cooperation. We cooperate by being hungry and thirsty. We cooperate by saying, “O Lord Jesus, I hunger and thirst after You. Lord, I want to be filled with You.” If you hunger and thirst in this way, you will be satisfied.
24六节的义就是基督。这是超凡的义,在最高水平上的义,只有基督能达到。因为这最高的义是神产生的,所以我们必须寻求神。我们需要祷告说,“主,使我饥渴,使我对你自己有胃口,赐我胃口寻求超凡的义。”你若这样寻求义,就必得饱足。你所寻求的,你必得着。
24The righteousness in verse 6 is simply Christ. It is the surpassing righteousness, the righteousness on the highest plane, that can only be attained by Christ. Because He is the One who produces this highest righteousness, we must seek after Him. We need to pray, “Lord, make me hungry. Grant me an appetite for Yourself. Grant me the appetite to seek the surpassing righteousness.” If you seek righteousness in this way, you will be satisfied. You will receive what you have been seeking.
五 怜悯人的人蒙怜悯
E. The merciful to receive mercy
25七节说,“怜悯人的人有福了,因为他们必蒙怜悯。”义是将人所当得的给人;怜悯是将人所不当得的给人。为着诸天的国,我们不仅需要是义的,还需要是怜悯人的。蒙怜悯是得着我们所不当得的。我们若怜悯别人,主就要怜悯我们,(提后一16~18,)特别要在祂的审判台前怜悯我们。(雅二12~13。)
25Verse 7 says, “Blessed are the merciful, for they shall receive mercy.” To be righteous is to give one what he deserves, whereas to be merciful is to give someone better than he deserves. For the kingdom of the heavens, we need to be not only righteous, but also merciful. To receive mercy is to get better than we deserve. If we are merciful to others, the Lord will grant us mercy (2 Tim. 1:16, 18), especially at His judgment seat (James 2:12-13).
26义是严格对待自己。我们对待自己必须是义的,不该给自己任何借口。然而,我们对别人必须是怜悯的。我们若殷勤寻求超凡的义,最终就会怜悯别人。我们寻求时会发现,我们天然的人是较弱的,很容易失败。你若不领悟自己天然的人可怜的光景,就绝不会怜悯别人。别人失败或跌倒时,你不会怜悯他们,反而会定罪他们。你定罪他们,原因是你不认识自己。你若认识自己,每当人跌倒的时候,你就会说,“主,怜悯我,也怜悯我的弟兄。我们都是软弱的器皿,无法达到你的要求。主,即使我的弟兄得罪了我,我还要怜悯他。”你若从未失败过,就绝不会怜悯人。你若在追求圣别和完全的事上,总是成功的,别人跌倒时,你就不会同情他们,你总会定罪别人。但你若晓得自己是多么较弱,并犯了多少错误,你就会怜悯别人。
26To be righteous is to deal with yourself in a strict way. We must be righteous in dealing with ourselves. We should not give ourselves any excuse. Toward others, however, we must be merciful. If we are diligent to seek the surpassing righteousness, we shall eventually become merciful toward others. In our seeking we shall find that our natural man is weak and that we are prone to failure. If you do not realize the pitiful condition of your natural man, you will never have mercy on others. Instead of showing mercy to them, you will condemn them when they fail or fall. The reason you condemn them is that you do not know yourself. If you know yourself, whenever someone fails, you will say, “Lord, have mercy on me and on my brother. We all are weak vessels and cannot fulfill Your requirements. Lord, even though my brother has offended me, I would still be merciful toward him.” If you have never failed, you will never be merciful. If you are always successful in your pursuit of holiness and perfection, you will have no sympathy toward others when they fail. You will always condemn them. But if you know how weak you are and how many mistakes you have made, you will be merciful to others.
27七节有一个应许为着我们。这应许就是怜悯人的人必蒙怜悯。今天你若毫无怜悯的审判你的弟兄,在基督的审判台前,你必不蒙怜悯。因为你毫无怜悯的审判别人,基督必毫无怜悯的审判你。但你若怜悯你的弟兄,主在祂的审判台前必怜悯你。因此,国度的子民对待自己严格,对待别人却富有怜悯。这并不是外面的事,乃是与我们里面的所是有关的事。
27There is a promise for us in verse 7. The promise is that those who are merciful will receive mercy. If you judge your brother without mercy today, you will not receive any mercy at the judgment seat of Christ. Because you judge others unmercifully, Christ will judge you unmercifully. But if you have mercy on your brother, the Lord will have mercy on you at His judgment seat. Thus, the kingdom people are strict in dealing with themselves, but very merciful in dealing with others. Once again, this is not an outward matter, but a matter related to our inward being.
六 清心的人看见神
F. The pure in heart to see God
28八节说,“清心的人有福了,因为他们必看见神。“义是对自己,怜悯是对别人,清心是对神。我们对自己必须严格,不容许任何的借口。我们对别人应当怜悯,将人所不当得的给人。我们对神必须清心,在祂以外一无所求。清心的赏赐是看见神。神是我们的赏赐。没有一种赏赐比神自己更大。我们对自己严格、公义,对别人怜悯,并且对神清心,就会得到这赏赐。
28Verse 8 says, “Blessed are the pure in heart, for they shall see God.” To be righteous is to deal with ourselves, to be merciful is to deal with others, and to be pure in heart is to deal with God. Toward ourselves, we must be strict and allow no excuses. Toward others, we should be merciful, giving them more than they deserve. But toward God we must be pure in heart, seeking nothing besides Him. The reward for being pure in heart is to see God. God is our reward. No reward is greater than God Himself. We gain this reward by being strict, righteous, with ourselves, by being merciful toward others, and by being pure in heart toward God.
29清心是目的专一,只有一个目标,要完成神的旨意荣耀神。(林前十31。)这是为着诸天的国。我们的灵是接受基督的器官,(约一12,三6,)我们的心是基督这生命种子生长的土地。(太十三19。)为着诸天的国,我们需要灵里贫穷、倒空,使我们能接受基督;我们也需要心里纯洁专一,使基督能在我们里面毫无拦阻的长大。我们若清心寻求神,就必看见神。看见神是清心之人的赏赐。这福分是为着今天的,也是为着来世的。
29To be pure in heart is to be single in purpose, to have the single goal of accomplishing God’s will for God’s glory (1 Cor. 10:31). This is for the kingdom of the heavens. Our spirit is the organ to receive Christ (John 1:12; 3:6), whereas our heart is the ground where Christ as the seed of life grows (13:19). For the kingdom of the heavens we need to be poor in spirit, empty in our spirit, that we may receive Christ. We also need to be pure in heart, single in our heart, that Christ may grow in us without frustration. If we are pure in heart in seeking God, we shall see God. Seeing God is a reward to the pure in heart. This blessing is both for today and for the coming age.
七 制造和平的人称为神的儿子
G. Those making peace to be called the sons of God
30九节说,人制造和平的人有福了,因为他们必称为神的儿子。”背叛者撒但是一切背叛的煽动者。我们为着诸天的国,在其属天的管治之下,在众人中间必须是制造和平的人。(来十二14。)
30Verse 9 says, “Blessed are the peacemakers, for they shall be called sons of God.” Satan, the rebellious one, is the instigator of all rebellion. For the kingdom of the heavens, under its heavenly ruling, we must be peacemakers with all men (Heb. 12:14).
31在前面七福中我们看见,我们不该是争的人,或制造麻烦的人;反之,我们必须是制造和平的人,总是与别人和睦。我们若是制造和平的人,就必称为神的儿子。魔鬼的儿子制造麻烦,神的儿子却制造和平。主耶稣是神的儿子,对神和人都制造和平。如今我们是神的众子,就必须跟随祂制造和平。这样我们就必称为神的儿子。
31In all of the first seven blessings we see that we should not be fighters or troublemakers; rather, we must be peacemakers, always making peace with others. If we are peacemakers, we shall be called the sons of God. The sons of the Devil make trouble, but the sons of God make peace. As the Son of God, the Lord Jesus made peace with God and man. Now, as the sons of God, we must follow Him to make peace. Then we shall be called the sons of God.
32我们的父是平安(和平)的神,(罗十五33,十六20,)有和平的生命与和平的性情。我们是从祂生的,我们若要成为制造和平的人,就必须照祂神圣的性情,凭神神圣的生命行事为人。这样,我们就能彰显祂的生命和性情,并得称为神的儿子。
32Our Father is the God of peace (Rom. 15:33; 16:20), who has a peaceful life with a peaceful nature. As those born of Him, if we would be the peacemakers, we must behave in His divine life, according to His divine nature. Thus, we shall express His life and nature, and we shall be called sons of God.
八 为义受逼迫的人有分于诸天的国
H. Those persecuted for righteousness to participate in the kingdom of the heavens
33十节说,“为义受逼迫的人有福了,因为诸天的国是他们的。”整个世界都卧在那恶者里面,(约壹五19,)充满了不义。世界的每一面都是不义的。我们若是饥渴慕义,就要为义受逼迫。为了诸天之国的缘故,我们需要为所寻求的义付上代价。我们若是义的,就会遭受定罪、反对和逼迫。因此我们会遭受逼迫。许多圣徒竭力追求义,结果受到逼迫。在他们的环境、事业或职业中,有许多不义的事。因着他们想要在那样的环境中公义,他们就受到别人的逼迫。
33Verse 10 says, “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of the heavens.” The whole world lies in the evil one (1 John 5:19) and is filled with unrighteousness. Every aspect of the world is unrighteous. If we hunger and thirst for righteousness, we shall be persecuted for the sake of righteousness. We need to pay a price for the righteousness we seek for the kingdom of the heavens. If we are righteous, we shall be condemned, opposed, and persecuted. Hence, we shall suffer persecution. Many saints who have done their best to be righteous have suffered persecution as a result. In their environment, business, or employment there were many unrighteous things. Because they desired to be righteous in that situation, they suffered persecution from others.
34这节说,为义受逼迫的人有福了,“因为诸天的国是他们的。”我们若出代价寻求义,诸天的国就是我们的:现今在其实际里,来世要得着其实现为赏赐。我们曾指出:按照二十节,我们要在诸天的国里,就需要超凡的义,在最高水平上的义。要进入诸天之国的实现里,我们需要这样的义。因此,我们需要饥渴慕义,并且为义受逼迫。
34This verse says that those who are persecuted for righteousness are blessed, “for theirs is the kingdom of the heavens.” If we seek righteousness at a cost, the kingdom of the heavens becomes ours: we are in its reality now, and we shall be rewarded with its manifestation in the coming age. We have pointed out that, according to verse 20, in order to be in the kingdom of the heavens, we need the surpassing righteousness, the righteousness on the highest plane. To enter the manifestation of the kingdom of the heavens we need this kind of righteousness. Therefore, we need to hunger and thirst after it and to suffer persecution for it.
九 为基督的缘故被辱骂、 逼迫、毁谤的人
I. Those reproached, persecuted, and evil spoken of for His sake to receive great reward in the heavens
35得诸天之上的大赏赐 在十一节新王说,“人若因我的缘故,辱骂你们,逼迫你们,捏造各样坏话毁谤你们,你们就有福了。”十节的逼迫是为着义的缘故,因为我们寻求义;十一节的逼迫是直接为着新王基督的缘故,因为我们跟从祂。
35In verse 11 the new King said, “Blessed are you when they reproach and persecute you, and say every evil thing against you, lying, for My sake.” The persecution in verse 10 is for the sake of righteousness, because of our seeking for righteousness; whereas the persecution in verse 11 is directly for the sake of Christ, the new King, because of our following Him.
36我们为着诸天的国,凭其属灵的性质,照其属天的原则生活为人,就会遭受辱骂、逼迫和毁谤,这多半是从持守传统宗教观念的宗教人士来的。在诸天之国的初期,犹太宗教徒曾对使徒们行了这一切的事。(徒五41,十三45,50,林后六8,罗三8。)今天也是这样。你若真寻求基督,公会里许多人会起来反对你。这就是我们现今所受的苦。我们受辱骂、逼迫,邪恶的谣言环绕我们。因着我们不在意传统,只在意基督和圣经纯正的话,辱骂和逼迫就临到我们。
36When we live a life for the kingdom of the heavens in its spiritual nature and according to its heavenly principles, we are reproached, persecuted, and evil spoken of, mostly by the religious people who hold onto their traditional religious concepts. The Jewish religionists did all these things to the Apostles in the early days of the kingdom of the heavens (Acts 5:41; 13:45, 50; 2 Cor. 6:8 Romans 3:8). This is also true today. If you are truly seeking Christ, many in the denominations will rise up against you. This is what we are suffering now. We are suffering reproach, persecution, and evil rumors circulated about us. Recently a reputable publishing firm published a book associating us with Hinduism. What an evil rumor! This reproach and persecution comes to us because we do not care for tradition, but for Christ and the pure word of the Bible.
37在十二节,主耶稣向那些为祂受逼迫的人说了鼓励的话:“应当喜乐欢腾,因为你们在诸天之上的赏赐是大的;原来在你们以前的申言者,人也是这样逼迫他们。”第九福的赏赐,指明前八福的结果也都是赏赐。这赏赐是大的,且是在诸天之上,是属天而非属地的赏赐。
37In verse 12 the Lord Jesus speaks an encouraging word to those who are persecuted for His sake: “Rejoice and be glad, for your reward is great in the heavens; for thus they persecuted the prophets before you.” This reward of the ninth blessing indicates that all the results of the foregoing eight blessings are also rewards. This reward is great and is in the heavens, a heavenly reward, not an earthly one.