总题：马太福音五至七章极重要的方面
CRUCIAL ASPECTS OF MATTHEW 5 THROUGH 7

第七篇　进窄门并走那引到生命的狭路，这生命就是国度永远蒙福的光景
Entering through the Narrow Gate and Walking on the Constricted Way That Leads to Life, the Ever-blessed Condition of the Kingdom

晨兴 - 纲目 | 对照 | 听抄 - 目录

读经：启二7，约六57、63

Scripture Reading: Rev. 2:7; John 6:57, 63

壹　在颁布国度的宪法时，基督展示人在神面前生活和工作两条可能的路—“你们要进窄门；因为引到毁坏的，那门宽，那路阔，进去的人也多；引到生命的，那门窄，那路狭，找着的人也少”—太七13～14：

I.　In the decree of the kingdom's constitution, Christ displayed the two possible ways of people's life and work before God—"Enter in through the narrow gate, for wide is the gate and broad is the way that leads to destruction, and many are those who enter through it. Because narrow is the gate and constricted is the way that leads to life, and few are those who find it"—Matt. 7:13-14:

一　“引到生命的……路”是引到生命里活的赏赐的路，乃是“这道路”（徒九2，十九9、23，二二4，二四22），就是真理的路（彼后二2）、正路（15）、义路（21）、平安的路（路一79，罗三17）、救人的道路（徒十六17）、神的道路（太二二16，徒十八26）和主的道路（约一23，徒十八25）。

A.　"The way that leads to life" is the way that leads to a living reward in life; it is the Way (Acts 9:2; 19:9, 23; 22:4; 24:22)—the way of the truth (2 Pet. 2:2), the straight way (v. 15), the way of righteousness (v. 21), the way of peace (Luke 1:79; Rom. 3:17), the way of salvation (Acts 16:17), the way of God (Matt. 22:16; Acts 18:26), and the way of the Lord (John 1:23; Acts 18:25).

二　阔路引到毁坏，是按照属世的系统，满足天然的口味；为要得着群众；维持人的事业；成就人的企业—太十三31～33，启二13、20，十七4～5。

B.　The broad way leading to destruction is according to the worldly systems, satisfying the natural tastes; to get the crowd; to maintain a career of man; and to achieve man's enterprise—Matt. 13:31-33; Rev. 2:13, 20; 17:4-5.

三　狭路引到生命，是按照神圣的规律，履行属灵的要求；以带进神的选民；作耶稣基督的见证；并完成神的经纶，为着建造基督的身体—罗一9，来十一5～6，启一1～2、9～10。

C.　The constricted way leading to life is according to the divine regulations, fulfilling the spiritual requests; to bring in God's elect; to bear the testimony of Jesus Christ; and to carry out God's economy for the building up of the Body of Christ—Rom. 1:9; Heb. 11:5-6; Rev. 1:1-2, 9-10.

四　神命定的路乃是要照着主那难以描述之生命与职事的榜样，有一种一直是窄的、狭的生活和工作—约五19、30，四34，十七4，十四10、24，七16、18。

D.　The God-ordained way is to have a living and working that are always narrow and constricted, according to the pattern of the Lord's indescribable life and ministry—John 5:19, 30; 4:34; 17:4; 14:10, 24; 7:16, 18.

五　在主的恢复里，我们必须在灵里行事为人；在灵里行事为人约束我们，使我们过正常基督徒的生活，并使我们成为有活力、健康的信徒，为着神的建造走生命的路—罗八4，加五16、22～23，帖前五16、18。

E.　We in the Lord's recovery must walk in our spirit; walking in spirit restricts us, causing us to live a normal Christian life and making us vital, healthy believers who take the way of life for God's building—Rom. 8:4; Gal. 5:16, 22-23; 1 Thes. 5:16-18.

六　我们必须学习照着度量的神，管治的神，所分给我们尺度的度量，在我们的劳苦上约束自己—林后十13～15。

F.　We must learn to restrict ourselves in our labor according to the measure of the.rule that the God of measure, the ruling God, has apportioned to us—2 Cor. 10:13-15.

七　我们越受限制，就越受规律；我们越受规律，就越健康；有活力的意思就是健康；保罗渴望用全般的智慧警戒各人，教导各人，好将各人在基督里成熟地献上；保罗并不倚靠神迹，乃是更多以“各人”的方式作工—西一28～29，徒二十19～20、31。

G.　The more we are constricted, the more we are regulated; and the more we are regulated, the more we are healthy; to be vital means to be healthy; Paul desired to admonish every man and to teach every man in all wisdom that he might present every man full-grown in Christ; Paul did not depend on miracles, but his work was much more in the "every man" way—Col. 1:28-29; Acts 20:19-20, 31.

贰　我们必须借着享受基督作为生命流中的生命树而留在生命之路、生命的线上，维持在生命中，使我们在生命上长大，为着神在生命里的建造—约十10下，启二二1～2，弗四16，二21～22：

II.　We must stay on the way of life, the line of life, in the maintenance of life by enjoying Christ as the tree of life in the flow of life for God's building in life by our growth in life—John 10:10b; Rev. 22:1-2; Eph. 4:16; 2:21-22:

一　我们留在生命之路上，乃是借着按照生命的原则生活与事奉，而不是按照是非的原则。

A.　We stay on the way of life by living and serving according to the principle of life, not according to the principle of right and wrong.

二　我们留在生命之路上，乃是借着爱主到极点，吸引人快跑跟随祂—可十二30，歌一4上。

B.　We stay on the way of life by loving the Lord to the uttermost, drawing others to run after Him—Mark 12:30; S. S. 1:4a.

三　我们留在生命之路上，乃是借着祷读及默想主的话而吃耶稣，并借着操练我们的灵，将是灵的话供应到别人里面—约六57、63，弗六17～18，诗一一九15与注1，耶十五16，太四4，二四45，林前二4～5、13。

C.　We stay on the way of life by eating Jesus through pray-reading and musing on the word and by ministering the word as the Spirit into others by the exercise of our spirit—John 6:57, 63; Eph. 6:17-18; Psa. 119:15 and footnote; Jer. 15:16; Matt. 4:4; 24:45; 1 Cor. 2:4-5, 13.

四　我们留在生命之路上，乃是借着享受三一神作为生命之灵的律，同其神圣的性能—罗八2，耶三二39。

D.　We stay on the way of life by enjoying the Triune God as the law of the Spirit of life with its divine capacity—Rom. 8:2; Jer. 32:39.

五　我们留在生命之路上，乃是借着在基督的元首权柄下，并照着祂的神圣性情，住在那在生命流中作生命树的基督里—启二二1～2。

E.　We stay on the way of life by abiding in Christ as the tree of life in the flow of life under His headship and according to His divine nature—Rev. 22:1-2.

六　我们留在生命之路上，乃是借着谨慎我们与人的接触，并从各样属灵的死亡—野蛮的死亡、温和的死亡、狡猾的死亡—分别出来归于神—利五2，十一1～40，民六6～7。

F.　We stay on the way of life by being careful about the people whom we contact and being separated unto God from every kind of spiritual death—wild death, mild death, and subtle death—Lev. 5:2; 11:1-40; Num. 6:6-7.

七　我们留在生命之路上，乃是借着活在复活里，活在召会作基督的身体（由金灯台这棵复活生命的树所表征）之实际里—弗一22～23，出二五31～40，启一11～12。

G.　We stay on the way of life by living in resurrection, in the reality of the church as the Body of Christ, signified by the golden lampstand, a tree of resurrection life—Eph. 1:22-23; Exo. 25:31-40; Rev. 1:11-12.

叁　神为着召会所定规的路，就是非拉铁非的路；神所定规的路乃是引到生命的狭路：

III.　The God-ordained pathway for the church is the way of Philadelphia; this God-ordained pathway is the constricted way that leads to life:

一　在非拉铁非的得胜者，其特征是他们的弟兄相爱（三7～8）；在他们中间，爱是有效能的，以致他们按着神牧养人（彼前五2），以令人愉快之神的同在顾惜人，并以神经纶健康的教训喂养人（弗四11，五29，徒二十28）。

A.　The characteristic of the overcomers in Philadelphia is their brotherly love (3:7-8); love prevails among them so that they shepherd people according to God (1 Pet. 5:2) by cherishing them with the cheering presence of God and nourishing them with the healthy teaching of the economy of God (Eph. 4:11; 5:29; Acts 20:28).

二　主在非拉铁非的恢复乃是质的恢复，恢复到召会原初的本质，就是神内在的本质，也就是爱（约壹四8）；站在一的真正立场（就是召会的立场）上，乃是拣选爱所有的弟兄们（启三7上，参二4、7）。

B.　The Lord's recovery with Philadelphia is a recovery in quality, a recovery of the original substance of the church, the inner substance of God, which is love (1 John 4:8); to stand on the genuine ground of oneness, the ground of the church, is to choose to love all the brothers (Rev. 3:7a; cf. 2:4, 7).

三　主为着扩展祂的恢复，使用大卫的钥匙开门，这对我们乃是客观的；但基督也使用大卫的钥匙，主观地打开我们内里所是的门，使我们被变化，并建造到神的殿里作柱子，其上有神的名，新耶路撒冷的名，并主的新名—17节，三12，参二一22：

C.　The Lord's using the key of David to open the door for the spread of His recovery is objective to us, but Christ is also using the key of David to subjectively open the door in our inner being for us to be transformed and built into the house of God as a pillar with the name of God, the name of the New Jerusalem, and the new name of the Lord—v. 17; 3:12; cf. 21:22:

1　“我神的名”指柱子是神自己；“我神城的名”指柱子是新耶路撒冷；“我的新名”指柱子乃是有新意义的基督；作为柱子的得胜者在生命和性情上成为神，但无分于神格，他要成为新耶路撒冷的构成分子，并在新的经历之意义上成为基督—三12。

1.　The name of My God indicates that the pillar is God; the name of the city of My God indicates that the pillar is the New Jerusalem; and My new name indicates that the pillar is Christ in a new significance; the overcomer as a pillar becomes God in life and in nature but not in the Godhead, he becomes a constituent of the New Jerusalem, and he becomes Christ in a new experiential sense—3:12.

2　新耶路撒冷乃是新的基督；我们作为神的扩大和扩展，乃是新意义上的基督，即新耶路撒冷；新的基督与四福音中的基督不同；新妇—新郎的扩增—乃是新耶路撒冷，包括一切神所重生的人—约三29～30，启二一9～10。

2.　The New Jerusalem is the new Christ; as God's enlargement and expansion, we are Christ in a new sense as the New Jerusalem; the new Christ is not the same as He was in the four Gospels; the bride, who is the increase of the Bridegroom, is the New Jerusalem, including all of God's regenerated ones—John 3:29-30; Rev. 21:9-10.

3　我们要被建造到神里面，成为新耶路撒冷的构成分子，并成为新的基督的一部分，就人说是不可能的，但我们里面生命之灵的律包含一个元素，能对付不可能—罗八2，路十八27，参创二八12～19，约一51。

3.　For us to be built into God, become a constituent of the New Jerusalem, and become a part of the new Christ is humanly impossible, but the law of the Spirit of life within us contains an element that deals with impossibility—Rom. 8:2; Luke 18:27; cf. Gen. 28:12-19; John 1:51.

四　在非拉铁非的得胜者注意生命过于工作，重质过于重量（参林前三12）；他们“稍微有一点能力”，明白能使主喜欢的，不在于他们能为主作多少，乃在于他们是否以他们所有的尽力为主而作（启三8，可十四8）。

D.　The overcomers in Philadelphia pay more attention to life than to work, caring more about quality than quantity (cf. 1 Cor. 3:12); they have "a little power" with the realization that what pleases the Lord is not their doing much for Him but their doing their best for Him with what they have (Rev. 3:8; Mark 14:8).

五　在非拉铁非的得胜者，遵守主在祂独一新约职事里的话（启三8），这话带他们真正的珍赏、宝爱并享受主耶稣基督自己这宝贵人位，作他们的生命和一切（林后十一2～3）。

E.　The overcomers in Philadelphia keep the Lord's word in His unique New Testament ministry (Rev. 3:8), which brings them into the genuine appreciation, love, and enjoyment of the precious person of the Lord Jesus Christ Himself as their life and everything (2 Cor. 11:2-3).

六　那些在非拉铁非的人，因着遵守主的话，乃是“对神……富足的”（启三8，路十二21），借着祷读并默想祂的话，将祂的话珍藏在心里（弗六17～18，诗一一九11、15）；我们可以向神的话举手，指明我们热诚欢乐地接受它，并对它说，阿们（48，尼八5～6）。

F.　Because those in Philadelphia keep the Lord's word, they are "rich toward God" (Rev. 3:8; Luke 12:21) by pray-reading and musing upon His word to treasure up His word in their heart (Eph. 6:17-18; Psa. 119:11, 15); we can lift up our hands unto the word of God, indicating that we receive it warmly and gladly and that we say Amen to it (v. 48; Neh. 8:5-6).

七　在非拉铁非的得胜者没有否认主的名；他们弃绝了主耶稣基督之外一切的名，并呼求主的名，主对一切呼求祂的人是丰富的（罗十9～10、12～13）；他们公开承认“耶稣基督为主，使荣耀归与父神”（腓二11），并且他们不是传自己，乃是传基督耶稣为主，也传自己为耶稣的缘故，作信徒的奴仆（林后四5）。

G.　The overcomers in Philadelphia do not deny the Lord's name; they have abandoned all names other than that of the Lord Jesus Christ, and they call upon the name of the Lord, who is rich to all who call upon Him (Rom. 10:9-10, 12-13); they openly confess that "Jesus Christ is Lord to the glory of God the Father" (Phil. 2:11), and they do not preach themselves but Christ Jesus as Lord, and themselves as the believers' slaves for Jesus' sake (2 Cor. 4:5).

八　李弟兄对安那翰众长老末了的话：“长老们需要彼此相爱，他们的妻子也需要彼此相爱，他们也需要爱彼此的儿女。”

H.　Brother Lee's final word to the elders in Anaheim: "The elders need to love one another, their wives need to love one another, and they need to love one another's children."

肆　非拉铁非一堕落，就成为老底嘉：

IV.　Once Philadelphia fails, she becomes Laodicea:

一　老底嘉是走了样的非拉铁非；弟兄相爱失去的时候，多数人的意见就是通过的意见，多数人赞成就行了。

A.　Laodicea is a distorted Philadelphia; when brotherly love is gone, the opinion of the majority is the accepted opinion; as long as the majority is in favor, it is all right.

二　在主眼中，老底嘉的特点是不冷不热和属灵的骄傲—启三15～18：

B.　In the eyes of the Lord, the characteristics of Laodicea are lukewarmness and spiritual pride—Rev. 3:15-18:

1　属灵的骄傲是从已往的历史来的；曾有一次他们是富足的，他们就以为今天仍然是富足的；已往的故事他们今天还记得，但已往的生命却失去了。

1.　Spiritual pride comes from history; some were once rich, and they think that they are still rich; they still remember their history, but they have lost their former life.

2　曾有一次主怜悯他们，他们记得那个历史，而今天却失去了那个实际。

2.　The Lord was once merciful to them, and they remember their history, but now they have lost that reality.

3　他们还记得他们是富足，发了财，一样都不缺，但现在他们是贫穷、瞎眼的。

3.　They remember that they were once wealthy and had become rich and had need of nothing, but now they are poor and blind.

三　我们如果要继续在非拉铁非的路上并避免成为老底嘉，就得学习在神面前降卑自己—太五3，赛五七15，加六3。

C.　If we want to continue in the way of Philadelphia and avoid becoming Laodicea, we have to remember to humble ourselves before God—Matt. 5:3; Isa. 57:15; Gal. 6:3.

四　老底嘉就是说起来样样都知道，事实上没有一样是热切的；说起来样样都有，但没有一样是能够把命拚上的；记得已往时候的光荣，却忘记了今天在神面前的光景；已过是非拉铁非，但今天是老底嘉—启三15～18：

D.　Laodicea means to know everything but, in reality, to be fervent about nothing; in name it has everything, but it cannot sacrifice its life for anything; it remembers its former glory but forgets its present condition before God; formerly, it was Philadelphia, but today it is Laodicea—Rev. 3:15-18:

1　恢复后又堕落的召会，对基督有道理的认识，但没有多少活的信，以有分于基督的神圣元素。

1.　The degraded recovered church has the knowledge of the doctrines concerning Christ but not much living faith to partake of the divine element of Christ.

2　白衣指蒙主称许的行为，就是主自己从召会活出来，这是恢复后又堕落的召会所需要的，好遮盖她的赤身。

2.　White garments signify conduct that can be approved by the Lord; such con-duct is the Lord Himself lived out of the church, and it is required by the degraded recovered church for the covering of her nakedness.

3　那擦眼睛所需要的眼药，必是指膏抹的灵（约壹二27），也就是主自己这赐生命的灵（林前十五45下）；恢复后又堕落的召会需要这种眼药医治她的瞎眼（参伯四二5～6）。

3.　The eyesalve needed to anoint their eyes must be the anointing Spirit (1 John 2:27), who is the Lord Himself as the life-giving Spirit (1 Cor. 15:45b); the degraded recovered church needs this kind of eyesalve for the healing of her blindness (cf. Job 42:5-6).

五　死的虚空知识和道理的仪式，使恢复后又堕落的召会不冷不热；她需要为她的不冷不热悔改而发热心、沸腾、火烧，借此重得享受基督的实际。

E.　Dead, vain knowledge and doctrinal forms have made the degraded recovered church lukewarm; she needs to repent of her lukewarmness and be zealous, boiling, burning, that thereby she may regain the enjoyment of the reality of Christ.

六　“得胜的，我要赐他在我宝座上与我同坐，就如我得了胜，在我父的宝座上与祂同坐一样。那灵向众召会所说的话，凡有耳的，就应当听”—启三21～22：

F.　"He who overcomes, to him I will give to sit with Me on My throne, as I also over-came and sat with My Father on His throne. He who has an ear, let him hear what the Spirit says to the churches"—Rev. 3:21-22:

1　这里的得胜，是指胜过恢复后又堕落的召会中，不冷不热和骄傲的光景，并出代价买所需之物，且开门让主进来；基督这独一的得胜者包括了所有的得胜者。

1.　Here to overcome is to overcome the lukewarmness and pride of the degraded recovered church, to pay the price to buy the needed items, and to open the door so that the Lord can come in; Christ as the unique Overcomer includes all the overcomers.

2　在主的宝座上与主同坐，乃是给得胜者的赏赐，使他在要来的千年国有分于主的权柄，与主同王，管理全地。

2.　To sit with the Lord on His throne will be a prize to the overcomer so that he may participate in the Lord's authority and be a co-king with Him in ruling over the whole earth in the coming millennial kingdom.