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Matthew’s Gospel breaks the long silence which followed the ministry of Malachi, the last of the Old Testament prophets.
马太福音打破了旧约最后一位先知玛拉基事奉之后随之而来的漫长沉默。
The silence extended for four hundred years, and during that time God was withdrawn from Israel.
这沉默延续了四百年，在此期间，神从以色列中撤离了。
Throughout this period there were no angelic manifestations, no prophet spoke for Jehovah, and though the Chosen People were so rely pressed, yet were there no Divine interpositions on their behalf.
在这整个时期，没有天使显现，没有先知替耶和华说话，尽管选民受到如此严厉的压迫，却没有神圣的介入临到他们身上。
For four centuries God shut His people up to His written Word.
四个世纪以来，神将祂的子民限制在祂写下的话语中。
Again and again had He promised to send the Messiah, and from Malachi onwards there was a believing remnant who anxiously awaited the appearing of the predicted One.
祂曾一次又一次地应许差遣弥赛亚，从玛拉基以后，有一群信心的余民焦虑地等候着那位预言之人的显现。
It is at this point that Matthew picks up the thread dropped by the last of the Old Testament prophets.
正是在这一点上，马太拾起了旧约最后一位先知所放下的线索。
The first purpose of Matthew’s Gospel is to present Christ as the Fulfiller of the promises made to Israel and the prophecies which related to their Messiah.
马太福音的首要目的是呈现基督作为那向以色列所作之应许及关乎他们弥赛亚之预言的应验者。
This is why the word “fulfilled” occurs in Matthew fifteen times, and why there are more quotations from the Old Testament in his Gospel than in the remaining three added together.
这就是为什么“应验”一词在马太福音中出现了十五次，也是为什么这卷福音书中引用的旧约经文比其余三卷加起来还要多的原因。
The position which Matthew’s Gospel occupies in the Sacred Canon indicates its character and scope.
马太福音在神圣正典中所占据的位置表明了它的特征和范围。
Standing immediately after the Old Testament and at the beginning of the New, it is therefore the connecting link between them.
它紧接在旧约之后，位于新约之首，因此它是两者之间的连接环节。
Hence it is transitional, and also more Jewish than any other book in the New Testament.
因此它是过渡性的，并且比新约中的任何其他书卷都更具犹太色彩。
Matthew reveals God appealing to and dealing with His Old Testament people.
马太福音揭示了神在向祂旧约的子民呼吁并与他们打交道。
The numerical place of Matthew in the Divine library confirms this, for being the fortieth book it shows us the nation of Israel in the place of probation, being tested by the presence of Jehovah in their midst.
马太福音在神圣文库中的数字位置证实了这一点，因为作为第四十本书，它向我们展示了以色列国正处于试验的地位，因耶和华在他们中间的同在而受试验。
Matthew presents the Lord Jesus as Israel’s Messiah and King, as well as the One who shall save His people from their sins.
马太呈现主耶稣为以色列的弥赛亚和君王，以及那位要将祂自己的百姓从罪恶中救出来的主。
The opening sentence gives the key to its contents: “The book of the generation of Jesus Christ, the Son of David, the Son of Abraham.”
开篇的一句话给出了其内容的钥匙：“亚伯拉罕的后裔，大卫的子孙，耶稣基督的家谱。”
Seven times over Christ is addressed as “the Son of David” in this Gospel, and ten times altogether is this title found there.
在这卷福音书中，基督有七次被称为“大卫的子孙”，而这个头衔总共出现了十次。
“Son of David” connects Christ with the throne, while “Son of Abraham” associates Him with the altar.
“大卫的子孙”将基督与宝座联系起来，而“亚伯拉罕的子孙”则将祂与祭坛联系起来。
This opening Gospel explains how it is that in the later books of the New Testament Israel is viewed as cast off by God, why it is Christendom has superseded the Jewish theocracy—the result of rejecting their Messiah.
这卷开篇的福音书解释了为何在新约后来的书卷中，以色列被视为被神弃绝，为何基督教界取代了犹太神权政体——这是拒绝他们弥赛亚的结果。
A striking foreshadowment of this is found in the second chapter, where a significant incident—passed over by the other Evangelists—is recorded, namely the visit of the wise men who came from the East to worship the Christ child.
在第二章中可以找到对此一个惊人的预示，那里记录了一个被其他福音书作者略过的重要事件，即来自东方的博士前来拜访并敬拜圣婴基督。
In the attendant circumstances we may perceive a prophetic anticipation of what is recorded throughout this Gospel and the New Testament.
在随之而来的情况中，我们可以察觉到对整卷福音书和新约所记载之事的先知性预示。
First, Christ is seen outside of Jerusalem.
首先，基督被看见是在耶路撒冷之外。
Then we have the blindness and indifference of the Jews to the presence of their Messiah: unaware that He was now among them, undesirous of accompanying the Magi.
然后我们看到犹太人对他们弥赛亚的同在表现出的盲目和冷漠：不知道祂已在他们中间，也不愿陪伴博士们同去。
Next there are the strangers from a far country with a heart for the Saviour, seeking Him out and worshipping Him.
接下来是来自远方的陌生人，怀着一颗渴慕救主的心，寻找祂并敬拜祂。
Finally, we behold the civil head, so filled with hatred, determined to put Him to death—presaging His crucifixion by the Jews.
最后，我们看到行政首脑（希律），充满了仇恨，决意要将祂处死——这预示了祂将被犹太人钉十字架。
Not until the middle of his fourth chapter does Matthew tell us, “From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (v. 17).
直到第四章中间，马太才告诉我们：“从那时候，耶稣就传起道来，说：天国近了，你们应当悔改！”（17节）。
The time-mark here is, in the light of its context, most significant, emphasizing the same solemn aspect of truth as was adumbrated in chapter ii.
鉴于其上下文，这里的时间标记极其重要，强调了与第二章所隐约预示的真理同样庄严的方面。
First, we are told that our Lord’s forerunner had been “cast into prison” (v. 12).
首先，我们被告知我们主的先锋已被“下在监里”（12节）。
Second, we are informed that Christ “leaving Nazareth” came “and dwelt in Capernaum” (v. 13), for Nazareth (where He had dwelt so long: 2:23) had openly rejected Him (see Luke 4:28-30).
其次，我们获悉基督“离开拿撒勒”，“往迦百农去，在那里住下”（13节），因为拿撒勒（祂曾居住许久的地方：2:23）已经公开拒绝了祂（见路加福音4:28-30）。
Third, it is here emphasized that the Saviour had gone “beyond Jordan” into “Galilee of the Gentiles,” where “the people which sat in darkness saw great light” (v. 16)—another illustrative anticipation of His rejection by the Jews and His turning to the Gentiles.
第三，这里强调救主已经到了“约旦河外”的“外邦人的加利利”，在那里“那坐在黑暗里的百姓看见了大光”（16节）——这是祂被犹太人拒绝并转向外邦人的另一个图解性预示。
The fourth chapter closes by telling us, “And His fame went throughout all Syria: and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy: and there followed Him great multitudes of people from Galilee, and from Decapolis,” etc. (vv. 24, 25).
第四章结尾告诉我们：“祂的名声就传遍了叙利亚。那里的人把一切害病的，就是害各样疾病、各样疼痛的，和被鬼附的、癫痫的、瘫痪的，都带了来……当下，有许多人从加利利、低加坡里……来跟从祂。”（24, 25节）。
Some have wondered why our Lord performed these miracles of healing upon the bodies of the people before He delivered His great Sermon on the Mount for the nourishing of their souls.
有些人纳闷，为什么我们的主在发表滋养他们灵魂的伟大登山宝训之前，先在百姓的身体上施行这些医治的神迹。
First, it should be noted that these miracles of healing followed His “teaching in their synagogues and preaching the gospel of the kingdom” (4:23).
首先，应当注意，这些医治的神迹是在祂“在各会堂里教训人，传天国的福音”（4:23）之后随之而来的。
Second, these miracles of healing were an essential part of His Messianic credentials (Isa. 35:4-6).
其次，这些医治的神迹是祂弥赛亚凭据的重要组成部分（赛35:4-6）。
Third, these miracles of healing made way for His fuller preaching, by disposing the people to listen unto One who manifested such Divine power and mercy.
第三，这些医治的神迹为祂更充分的讲道铺平了道路，使百姓愿意聆听这位彰显出如此神圣大能和怜悯的主。
The preface to the Sermon is a very short one: “And seeing the multitudes, He went up into a mountain, and when He was set, His disciples came unto Him; and He opened His mouth, and taught them” (5:1, 2).
这篇宝训的序言非常简短：“耶稣看见这许多的人，就上了山，既已坐下，门徒到祂跟前来，祂就开口教训他们”（5:1, 2）。
Yet brief as these verses be, there are several things in them which call for careful consideration.
尽管这些经文很简短，但其中有几件事值得仔细考量。
First, we must notice the place from which this Sermon was preached.
首先，我们必须注意这篇宝训是在什么地方宣讲的。
“As in other things, so in this, our Lord Jesus was but ill-accommodated: He had no convenient place to preach in, any more than to lay His head on.
“像在其他事情上一样，在这件事上，我们的主耶稣也是供应不足：祂没有方便的地方讲道，就像祂没有枕头的地方一样。
While the scribes and Pharisees had Moses’ chair to sit in, with all possible ease, honour, and state, and there corrupted the Law; our Lord Jesus, the great Teacher of truth, is driven out to the desert, and finds no better place than a ‘mountain’ can afford.
虽然文士和法利赛人坐在摩西的位上，尽享安逸、尊荣和排场，并在那里败坏律法；但我们的主耶稣，这位真理的伟大教师，却被赶到旷野，找不到比一座‘山’所能提供的更好的地方。
“Nor was it one of the holy mountains, nor one of the mountains of Zion, but a common mountain; by which Christ would intimate that there is no distinguishing holiness of place now, under the Gospel, as there was under the Law; but that it is the will of God that men should pray and praise everywhere, anywhere, provided it be decent and convenient.
“这也不是圣山之一，也不是锡安山之一，而是一座普通的山；基督以此暗示，在福音之下，不再像在律法之下那样有地方神圣性的区别；而是神的旨意要人在各处、任何地方祷告和赞美，只要它是体面和合宜的。
Christ preached this Sermon, which was an exposition of the Law, upon a mountain, because upon a mountain the Law was given: and this was also a solemn promulgation of the Christian Law.
基督在山上宣讲了这篇作为律法阐释的宝训，因为律法是在山上颁布的：这也是基督徒律法的庄严颁布。
But observe the difference: when the Law was given the Lord came down upon the mountain, now the Lord ‘went up’ into one; then He spoke in thunder and lightning, now in a still small voice; then the people were ordered to keep their distance, now they are invited to draw near—a blessed change!” (Matthew Henry).
但请观察其中的不同：当律法颁布时，主降临在山上，现在主‘上’了一座山；那时祂在雷轰闪电中说话，现在用微小的声音；那时百姓被命令保持距离，现在他们被邀请以此靠近——这是何等有福的改变！”（马修·亨利）。
We believe there is yet a deeper significance in the fact that Christ delivered this Sermon from a mountain.
我们相信，基督在山上发表这篇宝训这一事实，还有更深层的意义。
Very often the noting of the place where a particular utterance was made supplies a key to its interpretation.
通常，注意某一特定言论发表的地点，会提供解释它的钥匙。
For example, in Matthew 13:36, Christ is seen entering “into the house,” where He made known unto His own the inner secrets of His kingdom.
例如，在马太福音13:36，我们看到基督进“了房子”，在那里祂向自己的人显今天国内在的奥秘。
In Luke’s Gospel Christ is seen as man (the perfect Man) among men, and there He delivers a sermon “in the plain” (6:17)—descending as it were to a common level.
在路加福音中，基督被视为在人中间的人（完美的人），在那里祂“在平地”上讲道（6:17）——仿佛降到了一个共同的水平。
But in Matthew His royal authority is in view, and consequently He is seen again in an elevated place.
但在马太福音中，祂的王权是焦点，因此祂再次被看见处于高处。
In the seventeenth chapter we behold Him transfigured on the mount.
在第十七章，我们看到祂在山上变像。
In 24:3, He delivers His great prophetic discourse from a mount.
在24:3，祂在山上发表了祂伟大的预言性讲论。
Then in 28:6, we see the Conqueror of death commissioning His disciples from the mount.
然后在28:6（注：此处应为马太福音28:16），我们看到死亡的征服者在山上差遣祂的门徒。
So here in verse 1, He ascends the mount when about to give forth the manifesto of His kingdom.
所以在这里的第一节，当祂即将发布祂国度的宣言时，祂登上了山。
Next we would notice that our Lord was seated when He preached this Sermon.
接下来我们要留心，我们的主宣讲这篇宝训时是坐着的。
It seems to have been His usual manner to preach sitting: “I sat daily with you teaching in the temple” (Matthew 26:55).
坐着讲道似乎是祂的惯例：“我天天坐在殿里教训人”（太26:55）。
This was the custom of the Jewish teachers: “The scribes and the Pharisees sit in Moses’ seat” (Matthew 23:2).
这是犹太教师的习俗：“文士和法利赛人坐在摩西的位上”（太23:2）。
Nevertheless, we are persuaded that the Spirit’s notice of our Lord’s posture on this occasion intimates something more important and significant than that He accommodated Himself to the prevailing mode of the day.
然而，我们确信圣灵在此场合特别提到我们主的姿势，暗示着比祂顺应当时的流行方式更重要且更有意义的事情。
In this Sermon Christ enunciated the laws of His kingdom and spoke with an authority infinitely transcending that of the Jewish leaders; and therefore His posture here is to be regarded as emblematic of the King sitting upon His throne, or the Judge upon the bench.
在这篇宝训中，基督阐明了祂国度的律法，并以无限超越犹太领袖的权柄说话；因此，祂在这里的姿势应被视为君王坐在宝座上或法官坐在审判席上的象征。
“And he opened His mouth and taught them.”
“祂就开口教训他们。”
Here the Spirit of God has noted the great Prophet’s manner of speaking.
在这里，神的灵记录了这位大先知说话的方式。
First, it is to be understood naturally, and carefully emulated by all His servants.
首先，这应按字面理解，并由祂所有的仆人仔细效法。
The first essential of any public speaker is that he open his mouth and articulate clearly, otherwise, no matter how good may be his matter, much will be lost on his hearers.
任何公众演讲者的首要条件是他要张开嘴并清晰地咬字，否则，无论他的内容多么好，在听众身上也会损失许多。
Alas, how many preachers mutter and mouth their words, or employ a pious whine which elderly people cannot catch.
唉，有多少传道人咕哝着说话，含糊不清，或者使用一种老年人无法听清的虔诚哀鸣声调。
It is most desirable that the young preacher should spare no pains to acquire a free and clear delivery: avoiding shouting and yelling on the one hand, and sinking his voice too much on the other.
年轻的传道人应当不遗余力地获得一种流畅清晰的表达方式，这是最可取的：一方面避免大喊大叫，另一方面避免声音压得太低。
Second, we may also behold here the perfections of our blessed Redeemer.
其次，我们也可能在此看到我们要称颂之救赎主的完美。
So far as Scripture informs us, from the age of twelve till He reached thirty, Christ maintained a steady silence, for the time appointed by His Father to deliver His great message had not then arrived.
据圣经所告知我们的，从十二岁到祂三十岁，基督保持着稳固的沉默，因为祂父所指定传达祂伟大信息的时间尚未到来。
In perfect submission to the One who had sent Him, the Lord Jesus waited the hour which had been set Him—“There is a time to keep silence, and a time to speak” (Eccl. 3:7).
在对差祂来之那位者的完美顺服中，主耶稣等候那为祂设定的时刻——“静默有时，言语有时”（传3:7）。
To one of His prophets of old God said, “I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover” (Ezek. 3:26).
神曾对祂古时的一位先知说：“我必使你的舌头贴住上膛，以致你哑口，不能作责备他们的人”（结3:26）。
Later, He said, “now the hand of the Lord was upon me in the evening.., and my mouth was opened, and I was no more dumb: then the word of the Lord came unto me” (Ezek. 33:22, 23).
后来，祂说：“到了晚上，耶和华的灵（原文是手）降在我身上……我的口就开了，不再缄默。那时耶和华的话临到我说”（结33:22, 23）。
So it was here with the supreme Prophet: the time had come for Him to enunciate the laws of His kingdom: the hand of God was upon Him, and He “opened His mouth.”
这位至高的先知在此也是如此：祂阐明祂国度律法的时间已经到了：神的手在祂身上，祂就“开口”了。
Third, as Scripture is compared with Scripture, this expression will be found to bear yet another meaning.
第三，当以经解经时，会发现这个表达还有另一层含义。
“Supplication for all saints; and for me, that utterance may be give unto me, that I may open my mouth boldly, to make known the mystery of the Gospel” (Eph. 6:18, 19).
“为众圣徒祈求，也为我祈求，使我得着口才，能以放胆开口讲明福音的奥秘”（弗6:18, 19）。
The apostle was referring to a special kind of speech, upon far more weighty matters than his ordinary conversation.
使徒指的是一种特殊的言论，涉及比他日常谈话更沉重得多的事情。
So when we are here told that Christ “opened His mouth and taught them” we are to understand that He spoke with liberty and authority, with faithfulness and boldness, delivering Himself upon matters of the deepest weight and greatest importance.
所以当我们被告知基督“开口教训他们”时，我们要理解为祂带着自由和权柄，带着信实和胆量说话，就极重无比和至关重要的事情发表祂的言论。
It means that, without fear or favour, Christ openly set forth the truth, regardless of consequences.
这意味着，基督不畏惧也不偏袒，公开阐明真理，不计后果。
That this is the meaning appears from what we read of at the finish of the Sermon: “The people were astonished at His doctrine: for He taught them as one having authority, and not as the scribes” (7:28, 29).
这正是其含义，从我们在宝训结尾读到的内容可以看出：“众人都希奇祂的教训；因为祂教训他们，正像有权柄的人，不像他们的文士”（7:28, 29）。
Let us now observe the persons to whom our Lord here addressed Himself.
现在让我们来观察我们的主在此向谁说话。
There has been considerable difference of opinion concerning the ones to whom this Sermon really applies: the saved or the unsaved.
关于这篇宝训真正适用于哪些人：是得救的人还是未得救的人，存在着相当大的意见分歧。
Extreme positions have been taken on both sides, with a good deal of unnecessary dogmatism.
双方都采取了极端的立场，并伴有大量不必要的武断。
Personally, we regard this Sermon as a forecast and an epitome of the entire oral ministry of Christ, that it summarizes the general tenor of His whole teaching.
就个人而言，我们将这篇宝训视为基督整个口头事奉的预告和缩影，它总结了祂全部教导的总体基调。
The older we grow, the less do we approve the drawing hard and fast lines through the Scriptures, limiting their application by insisting that certain parts belong only to such and such a class, and under the guise of “rightly dividing” the Word, apportioning segments of it to the Jews only, the Gentiles only, or the Church of God only.
我们年纪越长，就越不赞成在圣经中划定死板的界线，通过坚持某些部分只属于某类人来限制其应用，并在“按着正意分解”真道的幌子下，将其中的片段分配为仅给犹太人、仅给外邦人或仅给神的教会。
Man makes his canals rigidly straight, but God’s rivers wind in and out.
人制造的运河笔直僵硬，但神的河流蜿蜒曲折。
God’s commandment is “exceeding broad” (Ps. 119:96), and we must be on our guard against placing restrictions thereon.
神的命令“极其宽广”（诗119:96），我们必须警惕不要对其施加限制。
A careful study of the four Gospels reveals that Christ’s ministry had, first, a special application to the afflicted people of God; second, it evidently had a peculiar reference to His own immediate disciples; and third, it had a general bearing upon the people at large.
仔细研读四福音书显示，基督的事奉，第一，对神受苦的子民有特殊的应用；第二，它显然对祂自己的直系门徒有特别的指涉；第三，它对广大民众有一般性的关联。
Such we take it was also the case with the Sermon on the Mount, embodying and illustrating these three distinctive features of Christ’s public ministry.
我们要说，登山宝训也是如此，体现并阐明了基督公开事奉的这三个显著特征。
First, its opening section (the “Beatitudes”) is most evidently addressed to those who were afflicted in their souls—those deeply exercised before God.
首先，它的开篇部分（“八福”）最显然是讲给那些灵魂受苦的人听的——就是那些在神面前深受磨练的人。
Second, its next division referred to His public servants, as will be shown (D. V.) when we take it up in detail.
其次，它的下一部分涉及到祂的公职仆人，当我们详细讨论时（主若许可）将会表明。
Third, its larger part was a most searching exposition of the spirituality of the Law and the refutation of the false teachings of the elders, and was meant mainly for the people at large.
第三，它的大部分是对律法属灵精意最彻底的阐释，以及对古人错误教导的驳斥，主要是为了广大民众。
We do not think that W. Perkins went too far when he said of the Sermon on the Mount, “It may justly be called the key of the whole Bible, for here Christ openeth the sum of the Old and New Testaments.”
我们认为威廉·珀金斯（W. Perkins）对登山宝训的评价并没有过分，他说：“它可被公正地称为整本圣经的钥匙，因为基督在此开启了新旧约的总纲。”
It is the longest discourse of our Lord’s recorded in the Scriptures.
这是圣经中记载的我们主最长的讲论。
He began His public ministry by insisting upon repentance (Matthew 4:17), and here He enlarges upon this vitally important subject in a variety of ways, showing us what repentance really is and what are its fruits.
祂以坚持悔改开始了祂的公开事奉（太4:17），而在这里，祂以多种方式详述了这个至关重要的主题，向我们展示真正的悔改是什么以及它的果子是什么。
It is an intensely practical sermon throughout: as Matthew Henry expressed it, “There is not much of the credenta of Christianity in it—the things to be believed; but it is wholly taken up with the agenda—the things to be done, for ‘If any man will do His will, he shall know of the doctrine’ (John 7:17).”
这自始至终是一篇极其务实的宝训：正如马修·亨利所表达的，“其中没有太多基督教的信条（credenta）——即当信之事；而是完全关于当做之事（agenda），因为‘人若立志遵着祂的旨意行，就必晓得这教训’（约7:17）。”
Though we are told at the beginning of chapter v that it was His “disciples” whom Christ here taught, yet it is equally clear from the closing verses of chapter vii that this Sermon was spoken in the hearing of the multitudes.
虽然在第五章开头我们被告知基督在这里教导的是祂的“门徒”，但从第七章的结束经文同样可以清楚地看出，这篇宝训是说给众听众听的。
This must be steadily borne in mind throughout, for while it contains much instruction for believers in connection with their living a good, honest, and blessed life, yet not a little in it is evidently designed for unbelievers, particularly those sections which contain a most searching setting forth of the spiritual nature of His kingdom and the character of those who enter and enjoy its privileges.
这必须始终牢记在心，因为虽然其中包含许多关于信徒过良善、诚实和蒙福生活的教导，但其中也不乏明显为非信徒设计的内容，特别是那些包含对祂国度属灵本质以及那些进入并享受其特权之人的品格进行最彻底阐述的部分。
Romish teachers have greatly erred, for they insist that Christ here propounded a new Law—far more perfect than the Law of Moses—and that He delivered now entirely new counsel to His disciples, which was never given in the Law or the Prophets; whereas His intention was to clear the true meaning of the Law and the Prophets, which had been greatly corrupted by the Jewish doctors.
罗马天主教的教师们犯了大错，因为他们坚持认为基督在此提出了一套新律法——比摩西律法完美得多——并且祂现在向门徒传达了全新的劝告，这在律法或先知书中从未给出过；然而祂的意图是澄清律法和先知的真义，这些真义已被犹太博士们大大败坏了。
But we will not further anticipate what we shall (D. V.) contemplate more fully in the studies to follow.
但我们不会进一步预述我们在随后的研究中（主若许可）将更充分思考的内容。
TABLE OF CONTENTS
目录
CONTENTS:
内容：
Introduction
引言
Chapter 01 – The Beatitudes
第一章 – 八福
Matthew 5:3-11
马太福音 5:3-11
Chapter 02 – The Beatitudes, Cont’d.
第二章 – 八福（续）
Matthew 5:3-11
马太福音 5:3-11
Chapter 03 – The Beatitudes, Cont’d.
第三章 – 八福（续）
Matthew 5:3-11
马太福音 5:3-11
Chapter 04 – The Beatitudes, Concluded
第四章 – 八福（完）
Matthew 5:3-11
马太福音 5:3-11
Chapter 05 – The Ministerial Office
第五章 – 事奉的职分
Matthew 5:13-16
马太福音 5:13-16
Chapter 06 – Christ and the Law
第六章 – 基督与律法
Matthew 5:17, 18
马太福音 5:17, 18
Chapter 07 – Christ and the Law, Cont’d.
第七章 – 基督与律法（续）
Matthew 5:17-20
马太福音 5:17-20
Chapter 08 – Christ and the Law, Concluded
第八章 – 基督与律法（完）
Matthew 5:17-20
马太福音 5:17-20
Chapter 09 – The Law and Murder
第九章 – 律法与杀人
Matthew 5:21-26
马太福音 5:21-26
Chapter 10 – The Law and Murder, Concluded
第十章 – 律法与杀人（完）
Matthew 5:21-26
马太福音 5:21-26
Chapter 11 – The Law and Adultery
第十一章 – 律法与奸淫
Matthew 5:27-32
马太福音 5:27-32
Chapter 12 – The Law and Adultery, Cont’d.
第十二章 – 律法与奸淫（续）
Matthew 5:27-32
马太福音 5:27-32
Chapter 13 – The Law and Adultery, Concluded
第十三章 – 律法与奸淫（完）
Matthew 5:27-32
马太福音 5:27-32
Chapter 14 – The Law and Oaths
第十四章 – 律法与起誓
Matthew 5:33-37
马太福音 5:33-37
Chapter 15 – The Law and Oaths, Concluded
第十五章 – 律法与起誓（完）
Matthew 5:33-37
马太福音 5:33-37
Chapter 16 – The Law and Retaliation
第十六章 – 律法与报复
Matthew 5:38-42
马太福音 5:38-42
Chapter 17 – The Law and Retaliation, Cont’d.
第十七章 – 律法与报复（续）
Matthew 5:38-42
马太福音 5:38-42
Chapter 18 – The Law and Retaliation, Concluded
第十八章 – 律法与报复（完）
Matthew 5:38-42
马太福音 5:38-42
Chapter 19 – The Law and Love
第十九章 – 律法与爱
Matthew 5:43-48
马太福音 5:43-48
Chapter 20 – The Law and Love, Cont’d.
第二十章 – 律法与爱（续）
Matthew 5:43-48
马太福音 5:43-48
Chapter 21 – The Law and Love, Concluded
第二十一章 – 律法与爱（完）
Matthew 5:43-48
马太福音 5:43-48
Chapter 22 – The Giving of Alms
第二十二章 – 施舍
Matthew 6:1-4
马太福音 6:1-4
Chapter 23 – Prayer
第二十三章 – 祷告
Matthew 6:5-8
马太福音 6:5-8
Chapter 24 – Prayer, Cont’d.
第二十四章 – 祷告（续）
Matthew 6:9-13
马太福音 6:9-13
Chapter 25 – Prayer, Concluded
第二十五章 – 祷告（完）
Matthew 6:14, 15
马太福音 6:14, 15
Chapter 26 – Fasting
第二十六章 – 禁食
Matthew 6:16-18
马太福音 6:16-18
Chapter 27 – Fasting, Concluded
第二十七章 – 禁食（完）
Matthew 6:16-18
马太福音 6:16-18
Chapter 28 – Covetousness Corrected
第二十八章 – 纠正贪婪
Matthew 6:19-21
马太福音 6:19-21
Chapter 29 – Covetousness Corrected, Concluded
第二十九章 – 纠正贪婪（完）
Matthew 6:19-21
马太福音 6:19-21
Chapter 30 – The Single Eye
第三十章 – 专一的眼
Matthew 6:22, 23
马太福音 6:22, 23
Chapter 31 – The Single Eye, Concluded
第三十一章 – 专一的眼（完）
Matthew 6:22, 23
马太福音 6:22, 23
Chapter 32 – Serving God
第三十二章 – 事奉神
Matthew 6:24
马太福音 6:24
Chapter 33 – Anxiety Forbidden
第三十三章 – 禁止忧虑
Matthew 6:25
马太福音 6:25
Chapter 34 – Anxiety Forbidden, Cont’d.
第三十四章 – 禁止忧虑（续）
Matthew 6:26, 27
马太福音 6:26, 27
Chapter 35 – Anxiety Forbidden, Cont’d.
第三十五章 – 禁止忧虑（续）
Matthew 6:28, 29
马太福音 6:28, 29
Chapter 36 – Anxiety Forbidden, Cont’d.
第三十六章 – 禁止忧虑（续）
Matthew 6:30, 31
马太福音 6:30, 31
Chapter 37 – Anxiety Forbidden, Cont’d.
第三十七章 – 禁止忧虑（续）
Matthew 6:32-34
马太福音 6:32-34
Chapter 38 – Anxiety Forbidden, Concluded
第三十八章 – 禁止忧虑（完）
Matthew 6:32-34
马太福音 6:32-34
Chapter 39 – Unlawful Judgment
第三十九章 – 不合法的论断
Matthew 7:1
马太福音 7:1
Chapter 40 – Judging Others
第四十章 – 论断他人
Matthew 7:1
马太福音 7:1
Chapter 41 – Dissuasives From Judging Others
第四十一章 – 劝阻论断他人
Matthew 7:2-4
马太福音 7:2-4
Chapter 42 – Helping Erring Brethren
第四十二章 – 帮助犯错的弟兄
Matthew 7:5
马太福音 7:5
Chapter 43 – Unlawful Liberality
第四十三章 – 不合法的宽大
Matthew 7:6
马太福音 7:6
Chapter 44 – Seeking Grace
第四十四章 – 寻求恩典
Matthew 7:7, 8
马太福音 7:7, 8
Chapter 45 – Seeking Grace, Cont’d.
第四十五章 – 寻求恩典（续）
Matthew 7:7, 8
马太福音 7:7, 8
Chapter 46 – Seeking Grace, Concluded
第四十六章 – 寻求恩典（完）
Matthew 7:9-11
马太福音 7:9-11
Chapter 47 – The Golden Rule
第四十七章 – 金律
Matthew 7:12
马太福音 7:12
Chapter 48 – The Way of Salvation
第四十八章 – 救恩之路
Matthew 7:13, 14
马太福音 7:13, 14
Chapter 49 – The Way of Salvation, Concluded
第四十九章 – 救恩之路（完）
Matthew 7:14, 15
马太福音 7:14, 15
Chapter 50 – False Prophets
第五十章 – 假先知
Matthew 7:15
马太福音 7:15
Chapter 51 – False Prophets, Cont’d.
第五十一章 – 假先知（续）
Matthew 7:15
马太福音 7:15
Chapter 52 – False Prophets, Cont’d.
第五十二章 – 假先知（续）
Matthew 7:15
马太福音 7:15
Chapter 53 – False Prophets, Cont’d.
第五十三章 – 假先知（续）
Matthew 7:15
马太福音 7:15
Chapter 54 – False Prophets, Cont’d.
第五十四章 – 假先知（续）
Matthew 7:15-20
马太福音 7:15-20
Chapter 55 – False Prophets, Concluded
第五十五章 – 假先知（完）
Matthew 7:15-20
马太福音 7:15-20
Chapter 56 – Profession Tested
第五十六章 – 信仰告白受试验
Matthew 7:21-27
马太福音 7:21-27
Chapter 57 – Profession Tested, Cont’d.
第五十七章 – 信仰告白受试验（续）
Matthew 7:21-27
马太福音 7:21-27
Chapter 58 – Profession Tested, Cont’d.
第五十八章 – 信仰告白受试验（续）
Matthew 7:21-27
马太福音 7:21-27
Chapter 59 – Profession Tested, Cont’d.
第五十九章 – 信仰告白受试验（续）
Matthew 7:21-27
马太福音 7:21-27
Chapter 60 – Profession Tested, Cont’d.
第六十章 – 信仰告白受试验（续）
Matthew 7:21-27
马太福音 7:21-27
Chapter 61 – Profession Tested, Cont’d.
第六十一章 – 信仰告白受试验（续）
Matthew 7:21-27
马太福音 7:21-27
Chapter 62 – Profession Tested, Cont’d.
第六十二章 – 信仰告白受试验（续）
Matthew 7:21-27
马太福音 7:21-27
Chapter 63 – Profession Tested, Concluded
第六十三章 – 信仰告白受试验（完）
Matthew 7:21-27
马太福音 7:21-27
Chapter 64 – Conclusion
第六十四章 – 结论
Matthew 7:28, 29
马太福音 7:28, 29