Books
马太福音生命读经 · 第19篇

国度宪法的颁布（七）

The decree of the kingdom’s constitution (7)
1在本篇信息中，我们来到马太五章三十一至四十八节：这一段论到四条律法。主在二十一至三十节，论到两条补充的律法，关于杀人和奸淫的律法。但这一段的四条律法，关于休妻、起誓、抗拒恶人、以及爱我们的仇敌，都更改了。王在二十一至三十节所颁布国度的新律法，补充了旧时代的律法；而王在三十一至四十八节所宣布国度的新律法，更改了旧时代的律法。
1In this message we come to 5:31-48, which covers four laws. In verses 21 through 30 the Lord covered two laws that were complemented, the law regarding murder and the law regarding adultery. But the four laws in this section, the laws regarding divorce, swearing, resisting evil, and loving our enemies, have all been changed. What the King decreed in verses 21 through 30 as the new law of the kingdom complements the law of the old dispensation, whereas what the King proclaimed in verses 31 through 48 as the new law of the kingdom changes the law of the old dispensation.
六 关于休妻
F. Regarding divorce
一 旧律法－休妻要有休书
1. The old law — to divorce with a writing
2让我们先看关于休妻之律法的更改。三十一节说，“又有话说，人若休妻，就当给她休书。”照着旧律法，人只要给妻子休书，就能休妻。因着百姓心硬，旧时代的律法制定了休妻的办法，但这不是照着神起初的计画。（太十九7～8。）王的新命令把婚姻恢复到神起初的计画。（太十九4～6。）
2Let us firstly consider the changing of the law regarding divorce. Verse 31 says, “And it was said: Whoever shall put away his wife, let him give her a divorce.” According to the old law, a man could divorce his wife simply by giving her a writing of divorcement. The law of the old dispensation concerning divorce was ordained because of the people’s hardness of heart; it was not according to God’s design in the beginning (19:7-8). The King’s new decree recovers marriage back to the beginning designed by God (19:4-6).
2 新律法－若不是为淫乱的缘故，不可休妻
2. The new law — not to divorce except in a case of fornication
3三十二节说，“但是我告诉你们，凡休妻的，若不是为淫乱的缘故，就是叫她犯奸淫了；无论谁娶这被休的妇人，也是犯奸淫了。”婚姻关系只能因着死亡（罗七3）或淫乱而解除。所以，因着其他的理由离婚，就是犯奸淫。
3Verse 32 says, “But I say to you that every one who puts away his wife, except in a case of fornication, makes her commit adultery, and whoever marries one that has been put away commits adultery.” The marriage tie can be broken only by death (Rom. 7:3) or fornication. Hence, to have a divorce for any other reason is to commit adultery.
4照着主耶稣的话，离婚惟一的理由是淫乱。只有两件事能解除婚姻关系：双方有一方死亡，或淫乱、奸淫。若一方犯奸淫，婚姻关系就解除了。这是原则。所以主耶稣说，若不是为淫乱的缘故，不可休妻。但你不该仅仅因着一次淫乱的行为，就以此作为再婚的借口。这也是动机的问题。若是可能，应该赦免犯错的人。然而，有罪的一方若拒绝悔改，并且活在那种罪中，或与别人结婚，那就另当别论了。像这样的事例，婚姻关系解除了，另一方就自由了。
4According to the word of the Lord Jesus, the only cause for divorce is fornication. Only two things can break the marriage tie: either the death of one of the parties or fornication, adultery. If either party commits adultery, the marriage tie is broken. This is the principle. Therefore, the Lord Jesus said that there must be no divorce except in the case of fornication. But you should not take advantage of this as an excuse to remarry simply because an act of fornication has been committed. This also is a matter of motive. If possible, the offending one should be forgiven. However, it is different if the guilty party refuses to repent and lives in that kind of sin or marries someone else. In such a case as this, the marriage tie is broken, and the other party is free.
5神原初对婚姻的计画，乃是命定一个丈夫有一个妻子。但由于以色列人的软弱和心硬，当律法颁布时，摩西就许可人用休书来休妻。但现在随着诸天之国的来临，关于休妻的律法更改了，婚姻的事恢复到神起初的心意。起初神并没有为亚当造两个或三个夏娃，使他能一次或多次休妻。不，只有一个丈夫，一个妻子。因此，主耶稣这属天之国的王，把婚姻的事带回到起初。
5In His original design for marriage, God ordained one wife for one husband. But due to the weakness and hardness of heart of the children of Israel, when the law was given, Moses gave a man permission to divorce his wife with a writing of divorce. But now, with the coming of the kingdom of the heavens, this law regarding divorce is changed, and the matter of marriage is recovered to God’s intention at the beginning. At the beginning God did not create two or three Eves for Adam so he could have one or more divorces. No, there was only one husband and one wife. Hence, the Lord Jesus as the King of the heavenly kingdom brings the matter of marriage back to the beginning.
6在这里我要对青年人说一句话。在美国这里，每年都有很多人离婚，有些人甚至结过好几次婚。多么可悲！神的儿女不该离婚。这是很严肃的。离婚和再婚，意思就是犯奸淫。在前一篇信息里，我们看见奸淫是多么严重的事。为这缘故，我要警告还没有结婚的青年人：不要轻率的跳进婚姻里。你必须祷告主，并且等候祂清楚的引导。绝不要受自己情欲或欲望的支配。你若这样作，以后会后悔，因为情欲和欲望不会持久。结婚之前，你的双眼必须睁开，把事情仔细的考虑。但结婚之后，双眼就必须闭上。有句谚语说，爱情使你眼瞎，婚姻却开启你的眼睛。然而，我们需要更改这句谚语：婚前该睁开眼睛，婚后该闭上眼睛。青年人，结婚之前，要求主给你看见每一面的情形；但结婚之后，我必须闭上眼睛，成为瞎子。要作一个瞎眼的妻子或瞎眼的丈夫，常常认为你的丈夫或妻子是多么可爱。你若这样作，就不会离婚。
6Here I would say a word to the young people. In this country there are a great number of divorces every year. Some have even been married several times. How deplorable! No child of God should ever have a divorce. This is serious. To divorce and remarry means to commit adultery. In the previous message we saw how serious adultery is. For this reason, I would speak a warning word to the young people who are not yet married: do not leap into marriage in a light way. You must pray to the Lord and wait on Him for His clear leading. Never be directed by your lusts or desires. If you do this, you will regret it later, for the lusts and desires will not last. Before you are married, both your eyes should be open to consider the matter carefully. But after you are married, your eyes must be closed. There is a proverb which says that love blinds you, but that marriage opens your eyes. We, however, need to change this proverb. Our eyes should be opened before marriage and closed after marriage. Young people, before you get married, ask the Lord to give you eyes to see every aspect of the situation. But after you are married, you must close your eyes and be blind. Be a blind wife or a blind husband, always considering your husband or wife so dear. If you do this, there will be no divorce.
7每当我听到弟兄姊妹彼此认识不久就结婚了，我就感到惊奇。不要草率或匆促的结婚。没有一个草率的婚姻是出于主的引导。若有甚么事是需要祷告的，那就是婚姻。若有甚么事是需要你把自己献给主的，那就是你的婚姻。为着你们将来的婚姻，要把自己和对方献给主，把自己当作燔祭，在祭坛上献给主。你把自己献给主之后，要寻求祂的引导，并且等候祂一段时间。我鼓励你至少要等一个月，不要着急。我是一个经历丰富的老年人，我劝你在这件事上要慢慢来。即使一年后结婚，也不会有多少不同。如果你和某人结婚是出于主，主会为你保留那人。你不需要匆忙行事。此外，不要有自己的选择，自己的拣选，要满足于主的旨意和主的时候。这会救你脱离离婚的可能性。
7I am surprised whenever I hear of a brother and sister who get married after knowing each other for just a short time. Do not get married in a hasty way or in a quick way. No hasty marriage is of the Lord’s leading. If there is any matter that requires prayer, it is marriage. And if there is anything for which you need to present yourself to the Lord, it is your marriage. Present yourself and the other party to the Lord, offering yourself on the altar as a burnt offering to the Lord for your coming marriage. After you present yourself to the Lord, seek His leading and wait on Him for a period of time. I would encourage you to wait for at least another month. Do not be in a hurry. As an old man with much experience, I advise you to take your time in this matter. Even if you get married a year later, it will not make much difference. If marrying a certain one is of the Lord, the Lord will keep that one for you. You do not need to be in a rush. Furthermore, do not make your own choice, your own selection. Be content with the Lord’s will and with the Lord’s timing. This will save you from the possibility of divorce.
8我再说，一旦你结了婚，就必须成为瞎眼的。瞎眼的丈夫和妻子有福了。想要看清楚自己丈夫的妻子会受苦，但不想要看清楚的人会享受生活。对她而言，天空蔚蓝，阳光普照，空气清新。她不想挑剔丈夫所有的过错，她只会为自己的丈夫赞美主。
8Again, I say, once you are married, you must be blind. Blessed are the blind husbands and wives. The wife who tries to be clear-sighted concerning her husband will suffer, but the one who does not try to be clear-sighted will enjoy life. To her, the sky is blue, the sun is shining, and the air is fresh. She does not seek to find all her husband’s faults. She can simply praise the Lord for her husband.
七 关于起誓
G. Regarding swearing
1 旧律法－不可背誓，所起的誓，要向主谨守
1. The old law — not to perjure yourself but to keep your oath to the Lord
9三十三节说，“你们又听见有对古人说的话：‘不可背誓，所起的誓，总要向主谨守。’”这是关于起誓的旧律法。
9Verse 33 says, “Again, you have heard that it was said to the ancients: You shall not perjure yourself, but you shall render to the Lord what you have sworn.” This is the old law regarding swearing.
2 新律法－甚么誓都不可起
2. The new law — not to swear at all
10在三十四至三十六节，我们看见主关于起誓的新律法：甚么誓都不可起。国度的新律法，禁止国度子民以任何方式起誓，不可指着天，指着地，指着耶路撒冷，或指着他们的头起誓。因为天、地、耶路撒冷和他们的头，都不在他们的支配之下，乃在神的支配之下。我们不该指着天或地起誓，因为天地不是我们的。同样的，我们也不该指着耶路撒冷起誓，因为那是大君王的城，不是我们的领土。我们甚至不该指着我们的头起誓，因为我们“不能使一根头发变白或变黑。”这一切东西－天、地、耶路撒冷、甚至我们的头发－都不在我们的支配之下。我们算不得甚么，我们也不支配甚么。
10In verses 34 through 36 we see the Lord’s new law regarding swearing: it is not to swear at all. The new law of the kingdom forbids the kingdom people to swear in any manner, by the heaven, by the earth, by Jerusalem, or by their head, because the heaven, the earth, Jerusalem, and their head are not under their control, but under God’s. We should not swear by either the heaven or the earth, for they are not ours. Likewise, we should not swear by Jerusalem because, as the city of the great King, it is not our territory. We should not even swear by our head because we “cannot make one hair white or black.” All these things — heaven, earth, Jerusalem, and even the hairs of our head — are not under our control. We are nobody and we control nothing.
11在三十七节主说，“你们的话，是，就说是，不是，就说不是；若再多说，就是出于那恶者。”国度子民的话需要简单、真实：是，就说是，不是，就说不是。不必用许多话说服别人。要作真实寡言的人。我们的话必须简短、清楚。诚实的人不多言多语。要防备多话的人：他们可能是说谎者。说谎者非常爱说话，对事情总有许多理由和借口。但诚实的人通常话很简短。不仅如此，我们也必须领悟，在神面前多话并不使主喜乐。我们到主面前，必须诚实，简要的把事情告诉祂。
11In verse 37 the Lord says, “But let your word be, Yes, yes; No, no; for whatever is more than this is of the evil one.” The kingdom people’s word needs to be simple and true: “Yes, yes; No, no,” not convincing others with many words. Our words should be brief and clear. Those who are honest do not talk very much. But beware of talkative people: they may be liars. Liars are very talkative, always giving many reasons and excuses for things. But an honest person is usually brief. Furthermore, we must realize that much talk in the presence of God does not make the Lord happy. When we go to the Lord, we must go to Him in honesty, saying things to Him in a brief way.
12在三十七节主说，若再多说，就是出于那恶者。在这里我们看见一个要点：在我们的说话中，那恶者可能在场。当我们说了超过需要的话，那些话就不是出于我们，乃是出于那恶者魔鬼。这指明在我们的说话中，那恶者与我们同在。在婚姻生活里，这尤其真实。我们也许不会和别人说很多话，但夫妻之间很容易有过多的谈话。你若要避免糟糕的婚姻，你们夫妻之间就不要饶舌。要儆醒！当你说话时，那恶者可能与你同在。这不是我的话，这是主的话。主在这一节的话，有力的指明那恶者在寻找机会，要藉着我们的饶舌表现他自己。不要说得太多，只要说需要的话，不要扯得太远。如果你说得超过了需要，就会把那恶者表现出来。你若接受这劝告，就会是非常快乐的丈夫或妻子。然而，你若说得太多，就会有难处。这会打开无底坑的门，允许鬼出来。我们该学习只说需要的话。绝不要想用许多话说服别人。这样说服的话不可靠，反而是出于那恶者的虚谎。
12In verse 37 the Lord says that whatever is more than a straight yes or no is of the evil one. Here we come to a crucial point: in our talking the evil one may be present. When we speak more words than are necessary, those words are not of us, but of the Devil, the evil one. This indicates that in our talking the evil one is with us. This is especially true in married life. Although we may not talk that much with others, it is easy for there to be excess talk between a husband and wife. If you want to avoid a poor marriage, let there be no loose talk between you and your husband or wife. Be on the alert! While you are talking, the evil one may be with you. This is not my word; it is the word of the Lord. The Lord’s word in this verse is a strong indication the evil one is seeking the opportunity to express himself through our excessive talking. Do not say too much. Simply say as much as is needed. Do not go any further. If you go further than is necessary, the evil one will be expressed. If you follow this advice, you will be a very happy husband or wife. However, if you talk too much, you will have difficulty. This will open the shaft of the bottomless pit and allow the demons to come out. We should learn to speak only what is necessary. Never try to convince others by many words. Such convincing words are not reliable; rather, they are falsehoods that come from the evil one.
八 关于抗拒恶人
H. Regarding the resistance of evil
1 旧律法－以眼还眼，以牙还牙
1. The old law — eye for eye, tooth for tooth
13现在我们来到主所更改的第三条律法，关于抗拒恶人的律法。三十八节说，“你们听见有话说，‘以眼还眼，以牙还牙。’”这是旧律法。
13Now we come to the third law changed by the Lord, the law regarding the resistance of evil. Verse 38 says, “You have heard that it was said, An eye for an eye, and a tooth for a tooth.” This is the old law.
2 新律法－不要抗拒
2. The new law — do not resist
14在三十九节主说，“但是我告诉你们，不要抗拒恶人；反而无论谁打你的右脸，连另一面也转给他。”新律法是不要抗拒恶人。在这一节主说，若有人打我们的右脸，我们该连另一面也转给他。这样作指明不抗拒。四十节说，“那想要告你，要拿你里衣的，连外衣也让给他。”若有人要拿你的里衣，就是贴身的内衣（像衬衫），你连外衣也给他。这会证明你不抗拒。在四十一节主说，“无论谁强逼你走一里路，你就同他走二里。”连另一面也转给打你的人，连外衣也让给告你的人，甚至同强逼你的人走第二里路，证明国度子民有能力以受苦代替抗拒，不为自己的利益在肉体或魂里生活行动，乃为国度在灵里生活行动。
14In verse 39 the Lord says, “But I say to you, Do not resist one who is evil; but whoever strikes you on your right cheek, turn to him the other also.” The new law is not to resist one who is evil. In this verse the Lord said that when someone strikes our right cheek, we should turn to him the other also. To do this indicates that there is no resistance. Verse 40 says, “And to him who would sue you and take your tunic, let him have your cloak also.” If someone claims your tunic, a shirt-like undergarment, give him your cloak also. This will prove that you have no resistance. In verse 41 the Lord says, “And whoever shall compel you to go one mile, go with him two.” To turn the other cheek to the striker, to let the one who sues have the cloak, and to go with the compeller the second mile prove that the kingdom people have the power to suffer and to be meek instead of resisting and to walk not in the flesh, nor in the soul for their own interest, but in the spirit for the kingdom.
15假定有人来向你要衬衫，你连夹克也给他。也许你能给他十件夹克。这里的问题不是你的经济状况允不允许你把夹克给他，乃是你的脾气允不允许你这样作。若有人要你的衬衫，也许就会激怒你的脾气。因此，这不是衬衫或夹克的问题，乃是脾气的问题。右脸挨打或被强逼走一里路，原则上是同样的。
15Suppose someone comes to you and wants your shirt, and you give him your jacket also. Perhaps you can afford to give him ten jackets. The issue here is not whether your financial status allows you to give him your jacket; it is whether your temper allows you to do it. If someone demands your shirt, your anger may be aroused. Thus, it is not a matter of a shirt or a jacket, but of your temper. It is the same in principle with being struck on the right cheek or compelled to walk a mile.
16要求以眼还眼来抗拒，意思就是你在放纵脾气。主在这里说，我们不能满足自己的脾气。不要放纵我们脾气的“地鼠，”却要杀死它。不要对付要求你的人，乃要对付你的脾气。问题不是你的对头，乃是你的脾气。主允许人要你的里衣，这是一个试验，暴露你在那里，证明你脾气的“地鼠”仍潜伏在你里面。我们是属灵的人，甚至是国度的子民，但我们的脾气仍隐藏在我们里面，并且需要被暴露。那些要求你的人暴露了这只小“地鼠。”若有人要你的里衣，你也许说，“我不欠你甚么！你为甚么来找我？”不要责备要求的人，他是主差来的，乃要杀死你脾气的“地鼠。”不要发怒，要对那人说，“你既然要我的衬衫，我连夹克也给你。”这就证明你的脾气被杀死了。所有国度的子民都该能说，“不论你对我有多少不公平的要求，我都不被激怒。我仍然爱你，并且愿意与你分享我所有的。如果你要我的衬衫，我乐意连夹克也给你。”国度子民的态度总该是这样。
16To resist by claiming an eye for an eye means that you are releasing your temper. Here the Lord is saying that we cannot satisfy our temper. Instead of releasing the “gopher” of our temper, we must kill it. Do not deal with the one making a claim upon you; deal with your temper. The problem is not your opponent; it is your temper. The Lord allows someone to claim your tunic as a test to expose where you are, to prove that the “gopher” of your temper is still lurking within you. We are a spiritual people, even the kingdom people, but our temper is still hidden within us and needs to be exposed. Those who make claims of you expose this little “gopher.” If someone demands your tunic, you may say, “I don’t owe you anything! Why do you come to me?” Do not blame the one making a claim — the Lord has sent him — but kill the “gopher” of your temper. Instead of displaying anger, say to him, “Since you want my undershirt, I will give you my jacket also.” This proves that your temper has been killed. All the kingdom people should be able to say, “No matter how many unjust claims you place on me, my anger is not stirred up. I still love you and I am willing to share with you all I have. If you want my shirt, I shall gladly give you my jacket also.” The attitude of the kingdom people should always be like this.
17我再说，这里的问题不是钱的问题，乃是我们脾气的问题。三十九至四十一节所题的一切事，都摸着我们的脾气。百万富翁能把数千元给出去，但他们常常只为着二十五分钱对计程车司机发脾气。钱算不了甚么，问题是脾气。我们国度的子民必须超越我们的脾气。
17I say again, the issue here is not one of money, but of our temper. All the matters mentioned in verses 39 through 41 touch our temper. Millionaires can afford to give thousands of dollars away. But they often display their temper with a taxi driver over a mere twenty-five cents. The money does not mean anything; it is a matter of the temper. We, the kingdom people, must be above our temper.
18在四十二节主说，“求你的，就给他；向你借贷的，不可转开不顾他。”给，以及不转开不顾借贷的，证明国度子民不在意物质的东西，也不为其占有。然而，真正的问题不是物质的财富。给求的人或借贷的人，都摸着我们这人。主不是说，我们应该没有鉴别力，或愚昧的处置物质的财富。祂乃是告诉我们，我们必须超越物质的东西和我们的脾气。我们绝不该被这样的事激怒，也不该被物质的东西摸着。这是国度子民得胜的态度。这不是说，我们过分慷慨或随便处理钱财。你花钱也许非当谨慎，但当四十二节所描述的时候临到，你要超越物质的财富和你的脾气。没有一个要求会激怒你。旧律法没有摸着人的怒气或人的心，但新律法，更改过的律法，却摸着我们的脾气和我们的心。
18In verse 42 the Lord says, “To him who asks of you, give; and from him who wants to borrow from you, do not turn away.” To give and not turn away from the borrower proves that the kingdom people do not care for material riches and are not possessed by them. However, the real issue is not material wealth. Giving to those who ask or who want to borrow touches our being. The Lord is not saying that we should lack discernment and behave in a foolish way regarding material possessions. He is telling us that we must be above both material things and our temper. We should never be stirred in our temper by this kind of thing nor touched by the material things. This is the overcoming attitude of the kingdom people. This does not mean that we are overly generous or careless in managing money. Although you may be very careful in the way you spend money, you will be above material possessions and above your temper when such a time comes as described in verse 42. No claim will stir up your anger. The old law did not touch people’s anger or their heart. But the new law, the changed law, touches both our temper and our heart.
九 关于仇敌
I. Regarding enemies
1 律法－爱你的邻舍，恨你的仇敌
1. The old law — love your neighbor and hate your enemy
19现在我们来到主所更改的最后一条律法，关于仇敌的律法。四十三节说，“你们听见有话说，‘当爱你的邻舍，恨你的仇敌。’”按法理说，旧律法是公平、公义的；因为好邻舍当得我们的喜爱，仇敌当受我们的恨恶。因此爱邻舍、恨仇敌是正确、公平的。
19Now we come to the last law changed by the Lord, the law regarding the enemy. Verse 43 says, “You have heard that it was said, You shall love your neighbor and hate your enemy.” Legally speaking, the old law is fair and righteous; for a good neighbor deserves our love and an enemy deserves our hatred. Thus, to love a neighbor and to hate an enemy is right and fair.
2 新律法－爱你们的仇敌，为那逼迫你们的祷告
2. The new law — love your enemies and pray for your persecutors
20四十四节说，“但是我告诉你们，要爱你们的仇敌，为那逼迫你们的祷告。”这又是摸着我们这人的事。你爱邻舍，原因是按着你的感觉，他们很好。你的邻舍符合你的感觉，仇敌却不然。反之，仇敌会激怒你。所以爱仇敌乃是一个试验。你若读马太五、六、七章，会看见这属天的宪法，丝毫不容让我们天然的人，它杀死我们里面每一个病菌。你恨仇敌，因为他不合乎你天然的选择；你爱好邻舍，因为他符合你天然的选择。如果主只为你安排好邻舍，你的举止就会像天使，并且说，“主，感谢你给我这样可爱的邻舍。”但主绝不会只为你安排好邻舍。在邻舍中间至少有些人是麻烦的，主要用他们暴露你里面的所是。祂也许问你爱不爱这些难办的邻舍。也许你会说，你发觉很难。难的原因是他们违反你这个人和你天然的感觉。这是一个试验，要证明你是凭自己还是凭基督活着。有时候基督可能爱你的仇敌胜过爱你的邻舍，你必须跟随祂。然而，这不仅仅是外面的行为。
20Verse 44 says, “But I say to you, Love your enemies, and pray for those who persecute you.” Once again, this is a matter that touches our being. The reason you love your neighbors is that they are good according to your feeling. Although your neighbors correspond to your feeling, an enemy does not. Instead, he stirs up your temper. Hence, the matter of loving our enemies is a test. If you read chapters five, six, and seven of Matthew, you will see that this heavenly constitution does not allow even an inch to our natural being. Rather, it kills every germ in us. You hate your enemy because he does not agree with your natural choice, and you love your good neighbor because he does suit your natural choice. If the Lord arranged for you to have only good neighbors, you would behave like an angel and say, “Lord, thank You for giving me such lovely neighbors.” But the Lord would never arrange for you to have only nice neighbors. At least some of them will be troublesome, and the Lord will use them to expose what is within you. He may ask you if you love these difficult neighbors. Perhaps you would say that you find it very difficult. The reason it is difficult is that they are against your being and your natural feeling. This is a test to prove whether you live by yourself or by Christ. Sometimes Christ may love your enemies more than your neighbors, and you must follow Him. However, this is not merely an outward act.
21这些律法都摸着我们这人，并且把我们摆在十字架上。关于离婚的诫命，就足以把所有的丈夫和妻子钉在十字架上。再者，说是或不是的话，也把我们钉在十字架上。不抗拒恶人，尤其是不恨我们的仇敌，也是这样。这些律法都杀死我们天然的人、天然的口味、和我们的脾气。
21All these laws touch our being and put us on the cross. The one commandment regarding divorce is enough to crucify all the husbands and wives. Furthermore, the word about saying yes and no also nails us to the cross. The same is true about not resisting the one who is evil and especially about not hating our enemies. All these laws kill our natural man, our natural taste, and our temper.
a 行事为人像天父的儿子
a. To behave as the sons of the heavenly Father
22四十五节说，“你们就可以作你们诸天之上父的儿子。”“你们诸天之上父的儿子”这称呼，强有力的证明，国度子民（新王在山上颁布命令时的听众），乃是新约重生的信徒。作为我们父的儿子，我们对待恶人和不义的人应该像对待好人和义人一样，（太五45，）不单爱那爱我们的人，也爱那不爱我们的人，（太五46，）不单向弟兄问安，也向别人问安。（太五47。）
22Verse 45 says, “That you may become sons of your Father Who is in the heavens.” The title “sons of your Father” is a strong proof that the kingdom people, who are the audience here for the new King’s decree on the mountain, are the regenerated believers of the New Testament. As sons of our Father, we should deal with the evil and the unjust as with the good and the just (v. 45), love not only those who love us but those who do not love us (v. 46), and greet not only brothers but also others (v. 47).
23四十五节也说到父，“祂叫祂的日头上升，照恶人，也照好人；降雨给义人，也给不义的人。”降雨给义人，也给不义的人，是在恩典的时代，但在要来的国度时代，必不降雨给不义的人。（亚十四17～18。）
23Verse 45 also says of the Father, “He makes His sun to rise on the evil and the good, and sends rain on the just and the unjust.” Sending rain on the just and the unjust is in the age of grace, but in the coming age, the age of the kingdom, no rain will come upon the unjust (Zech. 14:17-18).
24在四十六节，主题出一个问题：“你们若爱那爱你们的人，有甚么赏赐？税吏不也是这样行么？国度子民在国度的实际里，遵行国度的新律法，就能在国度实现时，得着赏赐。赏赐与救恩不同，有些人可能得救了，却没有资格得赏赐。
24In verse 46 the Lord asks a question: “For if you love those who love you, what reward have you? Do not also the tax-collectors do the same?” The kingdom people who observe the new law of the kingdom in its reality will be given a reward in the manifestation of the kingdom. The reward differs from salvation. Some may be saved, but may not be qualified to receive a reward.
b 像天父完全一样
b. To be perfect as the heavenly Father
25四十八节说，“所以你们要完全，像你们的天父完全一样。”国度子民要完全，像他们的天父完全一样，乃是指在他的爱里完全。他们是父的儿女，有父的神圣生命和性情，因此能像父一样完全。国度新律法的要求，比旧时代律法的要求高得多，这更高的要求，只能藉着父神圣的生命，不能凭着自己天然的生命达到。诸天的国乃是最高的要求，父神圣的生命也是最高的供应，以达到这要求。福音首先在马太福音里，题出诸天之国的最高要求，末了在约翰福音里，给我们天父神圣生命的最高供应，使我们能过诸天之国最高的生活。在马太五至七章所论国度新律法的要求，就是重生的国度子民里面新生命（神圣生命）的彰显。这要求开启了重生子民里面的所是，藉此给他们看见，他们能达到如此高的程度，能过如此高的生活。
25Verse 48 says, “You, therefore, shall be perfect as your heavenly Father is perfect.” For the kingdom people to be perfect as their heavenly Father is perfect is to be perfect in His love. They are the Father’s children, having the Father’s divine life and divine nature. Hence, they can be perfect as the Father. The demand of the new law of the kingdom is much higher than the requirement of the law of the old dispensation. This higher demand can be met only by the Father’s divine life, not by their natural life. The kingdom of the heavens is the highest demand, and the divine life of the Father is the highest supply to meet that demand. The Gospels firstly present the highest demand of the kingdom of the heavens in the Gospel of Matthew and lastly afford us the highest supply of the divine life of the heavenly Father in the Gospel of John so that we may live the life of the kingdom of the heavens. The demand of the new law of the kingdom in Matthew 5 through 7 is actually the regenerated kingdom people’s expression from within their new life — the divine life. This demand, by opening up the inner being of the regenerated people, is to show them that they are able to attain to such a high degree.
26这些更改过的律法一切的要求，启示出我们里面神圣的生命能为我们行多少的事。这些律法不仅仅是要求，也是启示，给我们看见神圣的生命甚至能使我们完全，像我们的天父完全一样。我们里面有叫人完全的生命。我们有一个生命，带着这样一个神圣的性情，能使我们完全，像我们的天父完全一样。
26All the requirements of these changed laws reveal how much the divine life within us can do for us. These laws are not merely a requirement; they are a revelation, showing us that the divine life can even make us perfect as our heavenly Father is perfect. We have this perfecting life within us. We have a life with such a divine nature that it can make us as perfect as our heavenly Father.
27根据四十五节，我们看见父叫祂的日头上升，照恶人，也照好人；降雨给义人，也给不义的人。父叫日头上升，先照恶人，然后照好人。如果你是父，你会叫日头上升，先照恶人，还是先照好人？当然你会叫日头上升，先照好人。这一节也说，父降雨给义人，也给不义的人。请注意，本节这部分约次序更改了。这指明在天父眼中，叫日头先照恶人，再照好人；以及先降雨给义人，再给不义的人，都没有差别。
27We have seen that according to verse 45 the Father makes His sun to rise on the evil and the good and that He sends rain on the just and the unjust. First the Father makes His sun to rise on the evil, then on the good. If you were the Father, would you make your sun to rise first on the evil or on the good? Certainly you would first make it rise on the good. This verse also says that the Father sends His rain on the just and on the unjust. Notice that the order in this part of the verse is changed. This indicates that in the eyes of the heavenly Father there is no difference in sending the sunshine first on the evil and then on the good and sending the rain first on the just and then on the unjust.
28让我们把这个应用在对待儿女的事上。甚至在对待自己的儿女上，你也有自己的选择。这指明你是多么天然。假定你有三个儿女，其中一个很可爱，一个很顽皮，一个介于二者之间。一天过一天，这三个儿女把你暴露出来，显示你多么不喜欢那顽皮的，并且责怪他。虽然你不喜欢他，天父却爱他胜过那可爱的。父差他来暴露你天然的口味。
28Let us apply this to the matter of dealing with our children. Even in dealing with your own children, you have your choice. This indicates how natural you are. Suppose you have three children. One of your three children may be lovable, one may be naughty, and one may be neutral. Day after day these three children expose you, revealing how much you dislike the naughty one and blame him. Although you do not like him, the heavenly Father loves him more than the lovable one. He has sent him to expose your natural taste.
29在召会生活中，我们也有自己天然的口味。我们喜欢温柔的弟兄，和蔼的姊妹。我们希望所有的弟兄姊妹都是这样。但这只是梦想，因为总有一些困扰我们的人。请想想长老缺乏的问题。很多弟兄和蔼、温柔，但他们不能作长老。然而，能干的人也许相当苛刻。神用这事暴露你天然的选择。
29We also have our natural taste in the church life. We like the brothers who are gentle and the sisters who are nice. We want all the brothers and sisters to be like this. But this is just a dream, for there will always be some who bother us. Consider the problem of the shortage among the elders. Many brothers are nice and gentle, but they are not capable of being elders. However, the capable ones may be rather sharp. God uses this to expose your natural choice.
30现在我们就领会三十一至四十八节主话的含示和意义。这不仅仅是在外面爱我们的仇敌。不，这是使我们天然的人暴露出来。我们被暴露之后，我们会说，“主，怜悯我。我多么需要你的拯救！我要亲近你，信靠你。然后我就要像我父一样完全。”
30Now we understand the implication and significance of the Lord’s word in verses 31 through 48. It is not simply a matter of outwardly loving our enemy. No, it is a matter of having our natural being exposed. After we have been exposed, we shall say, “Lord, have mercy on me. How I need Your deliverance! I want to stay near to You and trust in You. Then I will be perfect as my Father.”
31不要把主的话当作你该如何行事为人的教训。这样没有用。主的话是要摸着我们这人，我们天然的选择，并且要暴露我们的所是和所在。当我们被暴露、被征服，我们就让神圣的生命完全有机会活在我们里面。这会使我们完全，甚至像我们的天父完全一样。我们不能效法父。我年轻时，基督教里的人教导我，我们的天父爱坏人，我们应当爱我们的仇敌，正如我们的父一样。虽然这听起来很好，但事实上就像叫猴子学人一样行动。你可以教猴子像仁慈的绅士一样行动。然而，猴子无法这样作，因为它们不是那人的儿子。我们是天父的儿子，因此父的生命和性情在我们里面。所有外面的仇敌、逼迫者、反对者都暴露我们的所是。因为他们暴露我们天然的人，我们就学习不再信靠自己，而仰望我们的父，并且看见祂的生命和性情在我们里面。藉着这种暴露，我们就看见我们必须亲近祂，并且凭着祂的生命和性情而活。这样，我们就要像我们的天父完全一样。这就是国度的生命、国度的生活。
31Do not take the Lord’s word as a teaching concerning how you should behave. This way will not work. The Lord’s word was intended to touch our being, our natural choice, and to expose what we are and where we are. When we have been exposed and subdued, we shall give the full opportunity to the divine life to live in us. This will make us perfect even as our heavenly Father is perfect. We cannot imitate the Father. When I was young, I was taught by those in Christianity that our heavenly Father loves those who are bad and that we should love our enemies just as our Father does. Although this sounds good, it actually is like trying to teach a monkey to behave like a person. You may teach a monkey to behave like a kind gentleman. The monkeys, however, will fail to do this because they are not the sons of that man. We are the sons of our heavenly Father. Thus, the Father’s life and nature are within us. All the outward enemies, compellers, and opponents expose what we are. Because they expose our natural being, we learn not to trust ourselves any longer, but to look to our Father and to realize that we have His life and nature within us. Through this exposure we come to see that we must stay close to Him and live by His life and nature. In this way we shall be perfect as our heavenly Father. This is the kingdom life, the kingdom living.
32很多基督徒误解了这些经节，把这些经节当作外面行为的指导。为这缘故，很多人感到失望，并且说，“这对我们太过分了。我们差得太远了，我们无法达到。”这不是主耶稣所说平常的话，乃是属天之国的宪法。因着我们是国度的子民，我们必能成全这些要求。我们里面有国度的生命，我们能成全这些律法，不是靠着自己，乃是凭着父的生命和性情。所以，我们必须感谢神，因为祂差遣许多横逆的事物进到我们的环境中，为要摸着我们这个人，并且暴露我们的所是，使我们完全被征服，转向祂，亲近祂，信靠祂，并凭祂而活。然后，我们就要成为真正的国度子民，有国度的生命，过正确的国度生活。这就是今天神在地上的国度，也就是正当的召会生活。
32Misunderstanding these verses, many Christians have taken them as instructions concerning their outward behavior. This is the reason so many have been disappointed and have said, “This is too much for us. We are far away from it, and we are unable to fulfill it.” This is not a common word given by the Lord Jesus; it is the constitution of the heavenly kingdom. Because we are His kingdom people, we can certainly fulfill these requirements. We have the kingdom life within us, and we can fulfill these laws, not in ourselves, but by the Father’s life and nature. Therefore, we must thank Him for sending so many contrary things into our environment in order to touch our being and to expose what we are so that we may be fully subdued, turn to Him, stay near to Him, trust in Him, and live by Him. Then we shall be the genuine kingdom people with the kingdom life for a proper kingdom living. This is God’s kingdom on earth today, and this is the proper church life.