总题：马太福音五至七章极重要的方面
CRUCIAL ASPECTS OF MATTHEW 5 THROUGH 7
第三篇 对于国度生活紧要的祷告
The Prayer That Is Critical to the Kingdom Life
读经：太六6、9～13，路十一1～13，十九46
Scripture Reading: Matt. 6:6, 9-13; Luke 11:1-13; 19:46
壹 君王救主是一个祷告的人（路三21～22，五16，六12，九16、23～24、28～29，二二31～32、39～41、44，二三34、46～47，诗一〇二7，一〇九4），祂教导门徒祷告，使召会这父的家成为祷告的殿（路十九46，参二49）；门徒看见主祷告，就要祂教导他们祷告（十一1）：
I. The King-Savior was a man of prayer (Luke 3:21-22; 5:16; 6:12; 9:16, 23-24, 28-29; 22:31-32, 39-41, 44; 23:34, 46-47; Psa. 102:7; 109:4), who taught His disciples concerning prayer for the church as the Father's house to be a house of prayer (Luke 19:46; cf. 2:49); when the disciples saw the Lord praying, they asked Him to teach them to pray (11:1):
一 作为一个祷告的人，主耶稣始终与神是一—约十30。
A. As a man of prayer, the Lord Jesus was always one with God—John 10:30.
二 作为一个祷告的人，主耶稣不住地活在神的同在里；祂告诉我们，祂从没有独自一人，乃有父一直与祂同在；祂每一刻都看见父的面容—徒十38下，约八29，十六32下，参出三三14，林后二10。
B. As a man of prayer, the Lord Jesus lived in the presence of God without ceasing; He told us that He was never alone, but the Father was with Him; every moment He saw His Father's face—Acts 10:38c; John 8:29; 16:32b; cf. Exo. 33:14; 2 Cor. 2:10.
三 作为一个祷告的人，主耶稣在任何苦难和逼迫下都信靠神，不信靠自己—彼前二23下，路二三46。
C. As a man of prayer, the Lord Jesus trusted in God and not in Himself, under any kind of suffering and persecution—1 Pet. 2:23b; Luke 23:46.
四 作为一个祷告的人，撒但这世界的王在为人的主耶稣里面是毫无所有（没有立场，没有机会，没有盼望，任何事都没有可能）—约十四30下。
D. As a man of prayer, the Lord Jesus was a man in whom Satan, the ruler of the world, had nothing (no ground, no chance, no hope, no possibility in anything)—John 14:30b.
贰 主在马太六章向门徒示范的祷告，乃是发表神旨意的祷告：
II. The pattern of prayer that the Lord taught the disciples in Matthew 6 is the prayer that expresses God's will:
一 马太六章九至十三节是主对我们的教导，要我们向“我们在诸天之上的父”“这样祷告”（9上）；这个示范的祷告可以分成三部分：
A. Matthew 6:9-13 is the Lord's instruction to us to "pray in this way" to "our Father who is in the heavens" (v. 9a); this pattern of prayer can be divided into three sections:
1 三个关于神的基本祷告，与神圣三一有关：“愿你的名被尊为圣”，主要的是与父有关；“愿你的国来临”，主要的是与子有关；“愿你的旨意行在地上”，主要的是与灵有关—9节下～10节上：
1. The three basic prayers concerning God are related to the Divine Trinity; "Your name be sanctified" is related mainly to the Father; "Your kingdom come," to the Son; and "Your will be done," to the Spirit—vv. 9b-10a:
a 这要在今世逐渐得着成全，且要在要来的国度时代完全得着成全；那时神的名要在全地极其尊大，世上的国要成为基督的国，神的旨意也要得着成就—诗八1，启十一15。
a. This is being fulfilled in this age, and it will be ultimately fulfilled in the kingdom age when the name of God will be excellent in all the earth, the.kingdom of the world will become the kingdom of Christ, and the will of God will be accomplished—Psa. 8:1; Rev. 11:15.
b 在撒但背叛以及人堕落以后，基督来了，将属天的管治带到地上，使地为着神的权益得着恢复，使神的旨意行在地上，如同行在天上（太六10下）；国度子民必须为这事祷告，直到这地在要来的国度时代，为着神的旨意完全得恢复。
b. After the rebellion of Satan and the fall of man, Christ came to bring the heavenly rule to earth so that the earth could be recovered for God's interest so that the will of God could be done on earth as in heaven (Matt. 6:10b); the kingdom people must pray for this until the earth is fully recovered for God's will in the coming kingdom age.
2 三个关于我们需用的要求，乃是保护的祷告：“我们日用的食物，今日赐给我们；免我们的债，如同我们免了欠我们债的人；不叫我们陷入试诱，救我们脱离那恶者”—11～13节上：
2. The three requests concerning our need are protective prayers: "Give us today our daily bread. And forgive us our debts, as we also have forgiven our debtors. And do not bring us into temptation, but deliver us from the evil one"—vv. 11-13a:
a “日用的食物”指明凭信而活；我们该凭信，靠父每日的供应生活。
a. Daily bread indicates a living that is by faith; we should live, by faith, on the Father's daily supply.
b 国度子民应当求父免他们的债，赦免他们的失败、过犯，如同他们也免了欠他们债的人，以保持和平（借基督的平安作仲裁）；我们必须清除我们与神之间，以及我们与别人之间，任何分离的因素—14～15节，西三15。
b. The kingdom people should ask the Father to forgive their debts, their failures, their trespasses, as they forgive their debtors to maintain peace (by the arbitrating peace of Christ); we have to clear up any separating factors between us and God and between us and others—vv. 14-15; Col. 3:15.
c 我们既知道自己的软弱，就应当求父，不叫我们陷入试诱，救我们脱离那恶者魔鬼，和出于他的邪恶（借着被那灵充满）—约十七15，弗五16～18，六13。
c. Because we know our weakness, we should ask the Father not to bring us into temptation but to deliver us from the evil one, the devil, and from the evil that is out of him (by being filled with the Spirit)—John 17:15; Eph. 5:16-18; 6:13.
3 这个向父的祷告，结束于三个恭敬的赞美，作为颂扬的祷告：“因为国度、能力、荣耀，都是你的，直到永远。阿们”—国度是子的，这国乃是神在其中运用祂能力的范围；能力属于那灵，这能力完成神的目的，使父能在荣耀中得着祂团体的彰显—太六13下：
3. The prayer to the Father concludes with three reverent praises as extolling prayers: "For Yours is the kingdom and the power and the glory forever. Amen"—the kingdom is of the Son, which is the realm in which God exercises His power, and the power is of the Spirit, which carries out God's intention so that the Father may have His corporate expression in glory—Matt. 6:13b:
a 所以，主示范的祷告开始于神圣的三一，也结束于神圣的三一。
a. Thus, the pattern of the Lord's prayer begins with the Divine Trinity and ends with the Divine Trinity.
b 这祷告也开始于父神，并结束于父神；父神是开始，也是结束；是阿拉法，也是俄梅嘎。
b. It also begins with God the Father and ends with God the Father; God the Father is the beginning and the end, the Alpha and the Omega.
二 这样紧要的祷告，使我们更多寻求诸天的国，就是父的心愿，并且供给我们所需要那出于恩典的神圣供应，以履行诸天之国一切至高且严格的要求，使神得着喜悦。
B. Such a critical prayer increases our seeking of the kingdom of the heavens as the Father's heart's desire and affords us our need of the divine supply of grace to fulfill all the supreme and strict requirements of the kingdom of the heavens for God's good pleasure.
叁 我们若照主在路加十一章一至十三节所教导的祷告，结果我们会把自己祷告到神里面：
III. If we pray according to the Lord's instructions in Luke 11:1-13, the result will be that we pray ourselves into God:
一 在我们的经历中，我们时常受打岔离开神；我们没有驻留在神里面—我们没有停留在神里面；这就是我们何以要祷告到神里面的原因。
A. Often in our experience we are distracted from God; we do not stay in God—we do not remain in Him; this is why we need to pray ourselves into God.
二 因为我们很容易受打岔离开神，所以我们应当每天早晨花时间与祂同在，把我们自己祷告到祂里面—诗五3，赛五十4。
B. Because we are easily distracted from God, we should spend time every morning with Him, praying ourselves into Him—Psa. 5:3; Isa. 50:4.
三 我们祷告的方式若打岔我们，使我们离开主，没有把我们带到主里面，我们祷告的方式就当改变，使我们得以把自己祷告到神里面。
C. If our way of praying distracts us from the Lord and does not bring us into Him, we should change our way of praying so that we pray ourselves into Him.
四 当我们将自己祷告到神里面，我们就将祂的丰富（由饼、鱼和鸡蛋所代表）接受到我们的所是里，作我们的供应—路十一5～13：
D. When we pray ourselves into God, we receive His riches (represented by the loaves, the fish, and the egg) into our being for our supply—Luke 11:5-13:
1 饼代表地上的丰富，鱼代表海里的丰富，鸡蛋代表空中与地上之物的丰富；圣灵是这些丰富的总和。
1. Loaves represent the riches of the land; fish, the riches of the sea; and eggs, the riches of something both in the air and on the earth; the Holy Spirit is the totality of these riches.
2 当我们将自己祷告到神里面而停留在祂里面，我们就接受圣灵作我们生命的供应（由饼、鱼和鸡蛋所表征），使我们能喂养自己，也能喂养一切受我们照顾的人—约壹五16上，林后三6，徒六4。
2. When we have prayed ourselves into God to remain in Him, we receive the Holy Spirit as our life supply (signified by the loaves, the fish, and the egg) so that we can feed ourselves and all those under our care—1 John 5:16a; 2.Cor. 3:6; Acts 6:4.
五 当我们将自己祷告到神里面，并接受祂丰富的供应，就是包罗万有之灵全备的供应，作基督追测不尽之丰富的实际时，我们就被这供应充满并占有，以致我们里面没有空位留给鬼、邪灵或黑暗—路十一14。
E. When we pray ourselves into God and receive His rich supply, which is the bountiful supply of the all-inclusive Spirit as the reality of the unsearchable riches of Christ, we are filled and occupied with this supply so that there is no room in us for demons, evil spirits, or darkness—Luke 11:14.
六 因着我们被神圣供应的丰富所充满，我们就成为心里充满光而毫无黑暗的人，并且能照亮别人—33～36节，太五8。
F. Because we are filled with the riches of the divine supply, we become persons whose hearts are full of light, not having any dark part, and we can illumine others—vv. 33-36; Matt. 5:8.
七 祷告的意思是说，我们看见自己一无所是，一无所能；这含示祷告是真正的否认己—可八34，九29，西四2，加二20，腓三3，四6～7、11～13。
G. To pray means that we realize that we are nothing and that we can do nothing; this implies that prayer is the real denial of the self—Mark 8:34; 9:29; Col. 4:2; Gal. 2:20; Phil. 3:3; 4:6-7, 11-13.
八 祷告实际上就是宣告：“不再是我，乃是基督；”我们的祷告见证我们没有靠自己的努力，去应付任何处境—加二20。
H. To pray is actually to declare, "Not I, but Christ"; our prayer testifies that we do not exercise our self-effort to deal with any situation—Gal. 2:20.
九 即使呼喊主名—“哦，主耶稣！”—这么一个短短的祷告，就指明“不再是我，乃是基督”—罗十12～13。
I. Even such a short prayer of calling upon the name of the Lord—"O Lord Jesus!"—indicates "no longer I, but Christ"—Rom. 10:12-13.
肆 我们要神垂听我们的祷告，就必须向着圣地、圣城和圣殿所表征之神的权益祷告—王上八48：
IV. In order for God to listen to our prayers, we need to pray toward God's interests, signified by the Holy Land, the holy city, and the holy temple—1.Kings 8:48:
一 圣地预表基督是神分给信徒的分（西一12，二6～7，申八7）；圣城表征在基督里神的国（诗四八1～2）；圣殿表征神在地上的家，召会（弗二21，提前三15）。
A. The Holy Land typifies Christ as the portion allotted by God to the believers (Col. 1:12; 2:6-7; Deut. 8:7); the holy city signifies the kingdom of God in Christ (Psa. 48:1-2); and the holy temple signifies God's house, the church, on the earth (Eph. 2:21; 1.Tim. 3:15).
二 在被掳到巴比伦期间，但以理把窗户开向耶路撒冷，一日三次祷告；这指明当我们向神的祷告是向着神永远经纶里的目标，就是基督、神的国与神的家时，神必垂听我们的祷告—但六10。
B. During the Babylonian captivity Daniel prayed three times a day by opening his windows toward Jerusalem; this indicates that God will listen to our prayer when our prayer to God is toward Christ, the kingdom of God, and the house of God as the goal in God's eternal economy—Dan. 6:10.
三 这意思是说，不论我们为谁祷告，我们的祷告都该对准神的权益，就是对准基督与召会—神在地上的权益，以完成神的经纶。
C. This means that no matter for whom we are praying, our prayers should be aimed at the interests of God, that is, at Christ and the church as God's interests on earth, for the fulfilling of God's economy.