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Opinion has been much divided concerning the design, scope, and application of the Sermon on the Mount. 关于登山宝训的设计、范围和应用，意见分歧很大。
Most commentators have seen in it an exposition of Christian ethics. 大多数注释家在其中看到了基督教伦理的阐述。
Men such as the late Count Tolstoi have regarded it as the setting forth of a “golden rule” for all men to live by. 像已故的托尔斯泰伯爵(Count Tolstoi)这样的人将其视为为所有人设立的生活”金律”。
Others have dwelt upon its dispensational bearings, insisting that it belongs not to the saints of the present dispensation but to believers within a future millennium. 其他人则着重于其时代论意义，坚持认为它不属于现今时代的圣徒，而是属于未来千禧年中的信徒。
Two inspired statements, however, reveal its true scope. 然而，两个受默示的陈述揭示了它的真正范围。
In Matthew 5:1, 2, we learn that Christ was here teaching His disciples. 在马太福音5:1-2中，我们了解到基督在这里教导祂的门徒。
From Matthew 7:28, 29, it is clear that He was also addressing a great multitude of the people. 从马太福音7:28-29来看，很明显祂也在向一大群百姓讲话。
Thus it is evident that this address of our Lord contains instruction both for believers and unbelievers alike. 因此很明显，我们主的这篇讲论既包含对信徒的教导，也包含对非信徒的教导。
It needs to be borne in mind that this sermon was Christ’s first utterance to the general public, who had been reared in a defective Judaism. 需要记住的是，这篇讲论是基督对普通大众的首次话语，他们是在有缺陷的犹太教中长大的。
It was possibly His first discourse to the disciples, too. 这也可能是祂对门徒的第一次讲论。
His design was not only to teach Christian ethics but to expose the errors of Pharisaism and to awaken the consciences of His legalistic hearers. 祂的目的不仅是教导基督教伦理，而且要揭露法利赛主义的错谬，唤醒祂那些律法主义听众的良心。
In Matthew 5:20 He said, “Except your righteousness shall exceed the righteousness of the scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven.” 在马太福音5:20中，祂说：”我告诉你们，你们的义若不胜于文士和法利赛人的义，断不能进天国。”
Then, to the end of the chapter, He expounded the spirituality of the Law so as to arouse His hearers to see their need of His own perfect righteousness. 然后，到本章末尾，祂阐述了律法的属灵性，以唤醒祂的听众看到他们需要祂自己完全的义。
It was their ignorance of the spirituality of the Law that was the real source of Pharisaism, for its leaders claimed to fulfill the Law in the outward letter. 他们对律法属灵性的无知是法利赛主义的真正根源，因为其领袖们声称在外在的字面上履行了律法。
It was therefore our Lord’s good purpose to awaken their consciences by enforcing the Law’s true inner import and requirement. 因此，我们主的良善目的是通过强调律法真正的内在含义和要求来唤醒他们的良心。
It is to be noted that this Sermon on the Mount is recorded only in Matthew’s Gospel. 应该注意的是，这篇登山宝训只记录在马太福音中。
The differences between it and the Sermon on the Plain in Luke 6 are pronounced and numerous. 它与路加福音第6章中的平原宝训之间的差异是明显而众多的。
While it is true that Matthew is by far the most Jewish of the four Gospels, 虽然马太福音确实是四福音书中最具犹太特色的，
yet we believe it is a serious mistake to limit its application to godly Jews, either of the past or the future. 然而我们相信，将其应用限制在过去或未来的敬虔犹太人身上是一个严重的错误。
The opening verse of the Gospel, where Christ is presented in a twofold way, should warn us against such a restriction. 福音书的开篇经文，其中基督以双重方式被呈现，应该警告我们不要有这样的限制。
There He is presented as Son of David and as Son of Abraham, “the father of all them that believe” (Romans 4:11). 在那里祂被呈现为大卫的子孙和亚伯拉罕的后裔，亚伯拉罕是”一切相信之人的父”(罗马书4:11)。
Therefore, we are fully assured that this sermon enunciates spiritual principles that obtain in every age, and on this basis we shall proceed. 因此，我们完全确信这篇讲论阐明了在每个时代都适用的属灵原则，我们将在此基础上继续。
Christ’s first preaching seems to have been summarized in one short but crucial sentence, like that of John the Baptist before Him: “Repent you: for the Kingdom of Heaven is at hand” (Matthew 3:2; 4:17). 基督的第一次讲道似乎被总结为一句简短但关键的话，就像在祂之前的施洗约翰一样：”天国近了，你们应当悔改”(马太福音3:2；4:17)。
It is not appropriate in a brief study such as this to discuss that most interesting topic, the Kingdom of heaven—what it is and what the various periods of its development are—but these Beatitudes teach us much about those who belong to that Kingdom, and upon whom Christ pronounced its highest forms of blessing. 在这样简短的研究中讨论那个最有趣的话题——天国是什么以及它发展的各个时期是什么——是不合适的，但这些八福教导我们许多关于那些属于天国之人的事，以及基督向谁宣告天国最高形式的祝福。
Christ came once in the flesh, and He is coming yet again. 基督曾在肉身中来过一次，祂还要再来。
Each advent has a special object as connected with the Kingdom of Heaven. 每次降临都有与天国相关的特殊目的。
The first advent of our Lord was for the purpose of establishing an empire among men and over men, by laying the foundations of that empire within individual souls. 我们主的第一次降临是为了在人中间和人之上建立一个国度，通过在个人灵魂里奠定那国度的根基。
His second coming will be for the purpose of setting up that empire in glory. 祂的第二次降临将是为了在荣耀中建立那国度。
It is therefore vitally important that we understand what the character of the subjects in that Kingdom is, so that we may know whether we belong to the Kingdom ourselves, and whether its privileges, immunities, and future rewards are a part of our present and future inheritance. 因此，至关重要的是我们要明白那国度中子民的品格是什么，以便我们知道我们自己是否属于那国度，以及它的特权、豁免权和未来的赏赐是否是我们现在和未来产业的一部分。
Thus one may grasp the importance of a devout and careful study of these Beatitudes. 因此人可以把握虔诚和仔细研究这些八福的重要性。
We must examine them as a whole; we cannot take one alone without losing a part of the lesson they jointly teach. 我们必须把它们作为一个整体来考查；我们不能单独取其中一个而不失去它们共同教导的部分功课。
These Beatitudes form one portrait. 这些八福构成一幅肖像。
When an artist draws a picture, each line may be graceful and masterful, but it is the union of the lines that reveals their mutual relation; it is the combination of the various artistic delineations and minute touches that gives us the complete portrait. 当一个艺术家画一幅画时，每一笔可能都是优雅和精湛的，但正是线条的结合揭示了它们的相互关系；正是各种艺术描绘和细微笔触的结合给了我们完整的肖像。
So here, though each separate aspect has its own peculiar beauty and grace and shows the hand of a master, it is only when we take all the lines in combination that we get the full portrait of a true subject and citizen in the Kingdom of God (Dr. A. T. Pierson paraphrased). 所以在这里，虽然每个单独的方面都有其独特的美丽和恩典，显示出大师之手，但只有当我们把所有线条结合起来时，我们才能得到神国中真正子民和公民的完整肖像(A. T. 皮尔逊博士意译)。
God’s great salvation is free, “without money and without price” (Isaiah 55:1). 神伟大的救恩是免费的，”不用银钱，不用价值”(以赛亚书55:1)。
This is a most merciful provision of Divine grace, for were God to offer salvation for sale no poor sinner could secure it, seeing that he has nothing with which to purchase it. 这是神圣恩典最怜悯的预备，因为如果神要出售救恩，没有一个可怜的罪人能得到它，因为他没有任何东西可以购买它。
But the vast majority are insensible of this; yes, all of us are until the Holy Spirit opens our sin-blinded eyes. 但绝大多数人对此毫无感觉；是的，我们所有人都是如此，直到圣灵打开我们被罪蒙蔽的眼睛。
It is only those who have passed from death to life who become conscious of their poverty, take the place of beggars, are glad to receive Divine charity, and begin to seek the true riches. 只有那些已经出死入生的人才意识到他们的贫穷，取了乞丐的地位，乐意接受神圣的施舍，并开始寻求真正的财富。
Thus “the poor have the Gospel preached to them” (Matthew 11:5), preached not only to their ears, but to their hearts! 因此”穷人有福音传给他们”(马太福音11:5)，传的不仅是给他们的耳朵，而是给他们的心！
Thus poverty of spirit, a consciousness of one’s emptiness and need, results from the work of the Holy Spirit within the human heart. 因此，心灵的贫穷，对自己空虚和需要的意识，是圣灵在人心中工作的结果。
It issues from the painful discovery that all my righteousnesses are as filthy rags (Isaiah 64:6). 它来自痛苦的发现，即我所有的义都像污秽的衣服(以赛亚书64:6)。
It follows my being awakened to the fact that my very best performances are unacceptable (yes, an abomination) to the thrice Holy One. 它随之而来是我被唤醒认识到这一事实，即我最好的表现对三次圣洁者来说是不可接受的(是的，是可憎的)。
Thus one who is poor in spirit realizes that he is a Hell-deserving sinner. 因此，心灵贫穷的人意识到他是一个应得地狱的罪人。
Poverty of spirit may be viewed as the negative side of faith. 心灵的贫穷可以被视为信心的消极一面。
It is that realization of one’s utter worthlessness that precedes a laying hold of Christ by faith, a spiritual eating of His flesh and drinking of His blood (John 6:48-58). 它是对自己完全无价值的认识，这种认识先于凭信心抓住基督，属灵地吃祂的肉喝祂的血(约翰福音6:48-58)。
It is the work of the Spirit emptying the heart of self, that Christ may fill it. 这是圣灵清空己之心的工作，使基督可以充满它。
It is a sense of need and destitution. 这是一种需要和贫乏的感觉。
This first Beatitude, then, is foundational, describing a fundamental trait that is found in every regenerated soul. 那么，这第一福是根基性的，描述了在每个重生灵魂中都能找到的基本特质。
The one who is poor in spirit is nothing in his own eyes, and feels that his proper place is in the dust before God. 心灵贫穷的人在自己眼中一无所有，并感到他合宜的位置是在神面前的尘土中。
He may, through false teaching or worldliness, leave that place, but God knows how to bring him back. 他可能因着错误的教导或世俗而离开那个位置，但神知道如何把他带回来。
And in His faithfulness and love He will do so, for the place of humble self-abasement before God is the place of blessing for His children. 在祂的信实和慈爱中，祂会这样做，因为在神面前谦卑自我贬抑的位置是祂儿女蒙福的位置。
How to cultivate this God-honoring spirit is revealed by the Lord Jesus in Matthew 11:29. 如何培养这种尊荣神的灵在马太福音11:29中被主耶稣启示出来。
He who is in possession of this poverty of spirit is pronounced blessed: because he now has a disposition that is the very reverse of that which was his by nature; because he possesses the first sure evidence that a Divine work of grace has been wrought within him; because such a spirit causes him to look outside of himself for true enrichment; because he is an heir of the Kingdom of Heaven. 拥有这种心灵贫穷的人被宣告为有福的：因为他现在拥有一种与他本性完全相反的性情；因为他拥有第一个确凿证据，证明神恩典的工作已在他里面成就；因为这样的灵使他在自己之外寻求真正的丰富；因为他是天国的承受者。
Table of Contents 目录
Introduction 引言
The First Beatitude: Blessed are the poor in spirit 第一福：心灵贫穷的人有福了
The Second Beatitude: Blessed are they that mourn 第二福：哀恸的人有福了
The Third Beatitude: Blessed are the meek 第三福：温柔的人有福了
The Fourth Beatitude: Blessed are they which do hunger and thirst after righteousness 第四福：饥渴慕义的人有福了
The Fifth Beatitude: Blessed are the merciful 第五福：怜恤人的人有福了
The Sixth Beatitude: Blessed are the pure in heart 第六福：清心的人有福了
The Seventh Beatitude: Blessed are the peacemakers 第七福：使人和睦的人有福了
The Eighth Beatitude: Blessed are they which are persecuted for righteousness’ sake 第八福：为义受逼迫的人有福了
Conclusion 结论