16745 英翻中 (馬太5章) The Sermon on the Mount II 登山宝训:奉献, 祷告, 禁食 11/9/2026
Part Five: Matthew Chapter Six, Sermon on the Mount—Giving, Prayer, Fasting
Our Consecration (6:1-4)第五篇 马太福音第六章 登山宝训 — 奉献, 祷告, 禁食
The true righteousness in the Kingdom of Heaven must be applied to daily life. This is the focus of the rest of the Sermon on the Mount. Jesus applies this principle to his relationship of worship to God (Matthew 6:1-18), to his material relationships (Matthew 6:19-34), and to his relationships with other people (Matthew 7:1-20).
天国的真正的公义必须适用于日常的生活中。这是登山上宝训其余部分的重点。耶稣将这原则用于向上帝的敬拜的关系中（马太福音6：1-18），用与物质上的关系（马太福音6：19-34），以及用与其它人的关系（马太福音7：1-20）。
Jesus also warns of the terrible nature of hypocrisy (Matthew 6:2, 5, 16), namely, using religion to cover up sin. A hypocrite is not someone without ideals, or someone who occasionally sins, as we all have experienced such failures. A hypocrite is someone who deliberately uses religion to cover up his sins and increase his own gains. In Greek, hypocrite means "an actor wearing a mask."
耶稣也警告虚伪的可怕（马太福音6：2,5,16），即用宗教来掩盖罪恶的犯罪。伪君子不是那没有理想的人，或偶尔会犯罪，因为我们所有的人都有过这些失败的经历。伪君子是故意利用宗教来掩盖他犯的罪, 并且增加他自己的收获。在希腊文中伪君子是指 “戴着面具的演员”。
The righteousness of the Pharisees was hypocritical and dishonest. They practiced religion for the applause of men, not for God's reward. But true righteousness must come from within. We should test ourselves to see if we are truly committed to the Christian faith. In this chapter, Christ will test your faith in four ways, different from those in everyday life.
法利赛人的义是虚伪和不诚实的。他们为了人的掌声而操练宗教，而不是为了上帝的赏赐。但真正的公义必须来自内心。我们应该测试自己，看看我们是否是真诚的委身于基督信仰。在本章中，基督将用四种不同于生活领域的测试你的基督信仰。
Our Giving (6:1-4)
我们的奉献（6：1-4）
Giving alms to the poor, praying, and fasting were important practices in Pharisee religion. Jesus did not condemn these practices of the Pharisees, but He did remind us to ensure that our hearts are truly exercising them. The Pharisees used reliefs to give alms in an attempt to gain God's praise and human attention, both of which are wrong motives. No alms can buy salvation, for salvation is a free gift from God (Ephesians 2:8-9). It is foolish to live for human praise, for human glory is fleeting (1 Peter 1:24). What truly matters is God's glory and praise!
施舍给穷人，祈祷和禁食是法利赛人宗教的重要操练。耶稣没有谴责法利赛人的这些行为，但祂确实提醒我们要确保我们的心是否真正的在操练它们。法利赛人使用救济品来施舍, 企图获得上帝的赞美和人的注意，这两者都是错误的动机。没有任何施舍可以购买救恩，因为救恩是上帝白白的恩赐（以弗所书2：8-9）。为了人的赞美而活是愚蠢的事，因为人给的荣耀不会持久（彼得前书 1:24）。真正重要的是上帝的荣耀和赞美！
Our sinful nature is so subtle that it can even taint good deeds shared with the poor. If our motive is to gain human praise, then we are like the Pharisees, drawing attention to the work we are doing. But if our motive is to serve God in love and to please Him, then we will offer our gifts without seeking human attention. As a result, we will grow spiritually; God will be glorified; and others will be helped. Even if the money we give might help those in need, if we give with the wrong motives, we lose our own blessings and rewards and steal God's glory.
我们的老我罪性是如此微妙，甚至它可以玷污在与穷人分享的好事上。如果我们的动机是要得到人的赞美，那幺就像法利赛人一样，提醒人注意我们正在做的事工。但如果我们的动机是在爱中事奉上帝, 并取悦于祂，那幺我们就会在不引起人注意的情况下, 奉献上我们的礼物。结果，我们将在灵性上成长; 上帝会得到荣耀; 并且其它人将得到帮助。即使我们奉献的钱或许可能会帮助有需要的人， 但是如果我们在施舍上出于错误的动机，我们便失去自己的祝福和奖励，并且抢夺了上帝的荣耀。
Does this mean that public charity is wrong? Must charity always be done anonymously? Not necessarily, because the early church knew that Barnabas gave alms from the sale of his land (Acts 4:34-37). When church members laid their money at the apostles' feet, it wasn't done in secret. Of course, the difference lies in its motives and mindset. Comparing Ananias and Suphirea's offerings with Barnabas's (Acts 5:1-11), who tried to use their gift to make people think they were more piritual than they really were.
这是否是说公开的施舍是错误的？ 施舍都必须匿名的去做吗？不一定，因为早期教会的人都知道巴拿巴把他的土地出售获得的钱拿出奉献（使徒行传4：34-37）。当教会会友放下他们的钱在使徒的脚下，并不是秘密进行。当然，其差异在于它的动机和心态。以亚那尼亚和苏非利亚的奉献与巴拿巴的奉献来对比（使徒行传 5：1-11），亚那尼亚和苏非利亚肯定是试图用他们的奉献来让人认为他们更比较更属灵。
Our Praying (6:5-15)
我们的祈祷（6：5-15）
Jesus teaches us to pay attention to four situations regarding prayer.
耶稣在祷告上教导我们注意四种情况。
We must pray privately before we pray publicly (6:6). It is not wrong to pray publicly in a meeting (1 Timothy 2:1, cf.), even at mealtimes to offer blessings (John 6:11) or when seeking God's help (John 11:41-42; Acts 27:35). But it is wrong to pray in public if we are not accustomed to praying privately. People might think we are practicing prayer, but we are not; it is hypocrisy. "Inner room" means "private room." It could refer to a storeroom within a house. Our Lord prayed privately (Mark 1:35); Elisha (2 Kings 4:32, cf.) and Daniel (Dan 6:10, cf.) also prayed in this way.
在我们公开祷告之前，必须先私下祷告（6:6）。在聚会中公开祷告（提前 2：1比照研读）, 甚至在用餐祝福上（约 6:11）或寻求上帝的帮助时（约 11：41-42; 徒 27:35），都没有错。但如果我们不习惯私下祷告，就在公共场合祈祷, 那是错误的。人可能会认为我们正在练习祷告，其实不是, 这是虚伪的。“内室” 的意思是 “私人房间。” 它可能指房内的储藏室。我们的主私下祷告（可1:35）; 以利沙（王下 4：32比照研读）和但以理（但 6:10 比照研读）也是如此的祷告.
We must pray sincerely (verses 7-8). In fact, repetitive prayer does not make it a “meaningless repetition,” because Jesus and Paul often prayed and pleaded repeatedly (Matthew 26:36-46; 1 Corinthians 12:7-8). Such seeking becomes “futile repetition” if it is merely nagging without sincere supplication and obedience to God’s will. Merely reciting prayers can be futile repetition. Gentiles had such prayers in their pagan rituals (see 1 Kings 18:26).
我們必须真诚地祈祷（7-8节）。事实上, 重复的祷告并没有使它成为 “没有意义的重复”，因为耶稣和保罗常常重复的祷告祈求（太 26：36-46; 林前 12：7-8）。若没有诚心的祈求和遵行上帝旨意, 只是唠叨, 这样的寻求就变成 “徒劳的重复”。仅仅背诵似的祈祷可能是徒劳的重复。外邦人在他们的异教仪式中就有这样的祈祷（参见 王上 18:26）。
My friend Dr. Robert A. Cook often says, “We all have what’s called a cyclical system of routine prayer; once you get rid of it, then real prayer begins!” I agree, not only in my own prayers but also frequently in the prayer meetings I lead. For some, prayer is like leaving the needle on the record on a phonograph and then forgetting to turn it off. But God does not answer insincere prayers.
我的朋友罗伯特·库克博士(Dr. Robert A. Cook)经常说, “我们都有所谓的循环性系统的例行的祷告; 一旦能摆脱它，那幺, 真正的祈祷就开始了！”我同意，不仅仅是在我自己的祈祷中，而且经常在我带领祷告会里。对于某些人来说，祈祷就像将唱针一直留在留声机的唱片上，然后忘掉关它。但上帝不会回答虚伪的祈祷。
We must pray in God's will (6: 9-13). This prayer is known familiary as accurate title. Jesus did not give this prayer to us to be memorized and recited a given number of times. In fact, He gave this prayer to keeps us from using ain repetitions. Jesus did not say, "Pray in these words." He said, "Pray after this manner" ; that is, "Use this prayer as a pattern, not as a substitue."
我們必須遵行上帝的旨意禱告（6:9-13）。這篇禱文的標題非常貼切，我們耳熟能詳。耶穌賜給我們這篇禱文，並非要我們背誦多少遍。事實上，祂賜給我們這篇禱文是為了避免我們重複禱告。耶穌沒有說, “用這些話禱告”，而是說, “照這樣式禱告”；也就是說，“把這篇禱文當作模式，而不是替代品”。
The purpose of prayer is to glorify God's name and seek His help to accomplish His will on earth. This prayer begins with what pleases God, not us: God's name, God's kingdom, and God's will. As Robert Law said, "Prayer is a powerful tool, not for people to have their desires fulfilled in heaven, but for God's will to be done on earth."
祷告的目的是要荣耀上帝的名，并寻求祂的帮助，在地上实现祂的旨意。该祷告始于上帝所高兴的，而不是我们的：上帝的名字，上帝的国度和上帝的旨意。罗伯特·劳(Robert.Law) 说过，“祷告是强大的工具，不是为了使人在天堂完成他们的愿望，而是为了让上帝的旨意在地上完成。
It is worthy noteing that there are no singular pronouns in this prayer; they are all plural. Why begin with "Our Heavenly Father"? Because when we pray, we must remember that we are part of God's family of believers throughout the world. We have no right to pray alone for ourselves, making any requests that might harm others in our family. If we pray according to God's will, then the prayer is answered, becoming a request for God to bless all His children.
值得注意的是，在这祷告中没有单数代名词; 它们都是复数。为什么用 “我们的天父” 开头。因为当祈祷时，我们必须记住，我们是在上帝全世界的信徒家庭的一分子。”我们没有权柄单独为自己祈求, 而提出任何可能伤害家庭其它人的事。如果按照上帝的旨意祷告，那幺祷告应允, 就会成为求上帝祝福所有祂的所有的儿女。
If we put God's concerns first in our prayers, then our own needs are included within them. Even before we mention them, God has already noticed our needs, and He already knows them (Matthew 6:8). If so, then why pray? Because prayer is God's preordained purpose for fulfilling these needs (see James 4:1-3). Prayer prepares us for the proper use of God's answer. Knowing our needs before asking God, trusting in His provision, will lead to a better response, rather than forcing God to do things for us without prior request.
如果在祷告时, 先把上帝所关注放在首位，那幺我们自己的需要就在其中。甚至在我们未提到它们之前，上帝已关注到我们的需要, 并且祂早已知道它们（太 6：8）。如果是这样，那为什幺要祈祷？ 因为祷告是上帝指定为了要达成得着这些需要（见 雅4：1-3）。祷告为我们准备上帝应允后的合理的使用。若是知道我们的需要，再向上帝祈求，相信祂的供应，然后, 就会使我们得到更好的的响应的使用，而不是在没有祈求以先的情况下, 强迫上帝为我们去做。
It is right to pray for daily material needs, forgiveness, guidance, and protection from evil. "Leading us not into temptation" does not mean that God tempts His children (James 1:13-17). In this request, it asks God to guide us so that we may walk in His will and not fall into the vortex of temptation (1 John 5:18), or even in situations where God is being tested so that He must save us with a miracle (Matthew 4:5-7).
祈求日常的物质需要，宽恕，指引和防止邪恶这些都是对的。 “不叫我们遇见试探” 并不是说, 上帝来试探祂的儿女（雅 1：13-17）。在此请求中，是要求上帝引导我们，以便行在祂的旨意里, 不要落入试探的旋涡（约翰一书5:18），或者甚至在试炼上帝的情况下，使得祂必须以神迹来拯救我们（马太福音4：5-7）。
We must pray with a forgiving spiritual heart (verses 14-15, etc.). In the "appendix" to this Lord's Prayer, Jesus expands the last words of Matthew 6:12 to "as we have forgiven our debtors." Jesus later repeated this teaching to His apostles (Mark 11:19-26). He did not teach believers to earn God's forgiveness by forgiving others, because this is contrary to God's free will of grace and mercy. However, only when we have truly experienced God's forgiveness will we be prepared to forgive others (Ephesians 4:32; Colossians 3:13). Our Lord illustrates this principle in the parable of the "merciless servant" (Matthew 18:21-35).
我们必须以宽恕人的属灵心态祈祷（14至15等节）在这主祷文的 “附录”中，耶稣把马太福音6章12节的最后语扩展为 “如同我们免了人的债”. 耶稣后来向祂的使徒重复了这教训（马可福音11：19-26）。祂并没有教导信徒, 以宽恕别人来赢得上帝的宽恕，因为这是违背上帝的白白的恩典和怜悯的心意。然而，若我们真正经历过上帝的宽恕，然后我们才会预备好愿意去宽恕别人的心（以弗所书 4:32;歌罗西书3:13）。我们的主在 “无怜悯心的仆人” 的比喻中说明了这原则（马太福音18：21-35）。
We have seen that true prayer is a "domestic affair" ("our Heavenly Father"). How can we claim a proper relationship with the Father if family members are incompatible with each other? 1 John chapter 4 emphasizes that only after loving our brothers can we express our love for God. When we forgive one another, we do not gain the honor of praying to God, for the one who prays must first be a son of God to have the honor of asking Him (Romans 8:15-16). Forgiveness is a matter of fellowship: I cannot pray effectively if I do not have fellowship with God. But fellowship with my brothers helps to confirm my fellowship with God; therefore, forgiveness is very important for prayer.
我们已经看到真正的祈祷是 “家务事”（“我们的天父”）。如果家庭成员彼此不兼容，那怎幺能与天父声称有正确的关系？在约翰壹书第四章中强调, 只有爱我们的兄弟以后, 才能表达我们对上帝的爱。当我们互相原谅时，并没有获得向上帝祷告的荣幸，因为祈祷者要先具有上帝儿子的身分, 才有荣幸向祂祈求（罗马书 8：15-16）。饶恕属于团契的的事：如果我不与上帝相交，就不能有效地来祷告。但与我兄弟的相交有助于确定我与上帝的相交; 因此，宽恕对祷告来说是很重要。
Because prayer glorifies God's name, urges the coming of God's kingdom (2 Peter 3:12), and helps to accomplish God's will on earth, the one who prays must not have sinful thoughts in his heart. If God answers the prayers of a believer who is unforgiving, He will dishonor His own name. How can God accomplish His will on earth through such a person? If God answers his prayer, He is encouraging sin! The importance of prayer is not merely about receiving answers, but about becoming someone God can trust to respond to.
因为祷告是荣耀上帝的名，催促上帝国度的到来（彼得后书3:12），并帮助在地上实现上帝的旨意，祈祷的人， 在他心中一定不能有犯罪的念头。如果上帝回应了有着不饶恕人的信徒的祈祷，祂就会羞辱祂自己的名。上帝怎幺能通过这样的人, 来完成祂在地上的旨意呢？如果上帝响应了他的祈求，那祂就是鼓励犯罪！ 关于祷告的重要性, 不仅仅是得到应允，而是自己要成为上帝可以信赖给以响应的人。
Our Fasting (6:16-18)
我们的禁食（6：16-18）
God actually required the Jews to fast only on Yom Kippur (Leviticus 23:27). The Pharisees, however, added the rule of fasting on Mondays and Thursdays (Luke 18:12), doing so to let others know they were fasting. Their aim, of course, was to win praise. As a result, the Pharisees lost God's blessing.
上帝实际要求犹太人是在每年的赎罪日为惟一禁食日子（利 23:27）。而法利赛人添加规定周一和周四都要禁食路 18:12），他们这样做是为了让人知道他们在禁食。当然，他们的目的是要赢得人的赞美。结果，法利赛人失去了上帝的祝福。(pp.45第一行)
There is not wrong to fast, if we do it in the right way and with the right motivation. Jesus fasted (Matthew 4:3); so did the members of the early church (Acts 13:2). Fasting helps to exercise the body's appetite (Luke 21:34) and keep our spirit awake. But fasting should never be an opportunity for temptation (1 Corinthians 7:7). Simply depriving people of their natural benefits (such as food or sleep) is not the purpose of fasting. We must dedicate ourselves to God and worship Him. There is no lasting spiritual benefit unless it is a heartfelt dedication (see Zechariah 7).
如果我们以正确的方式和正确的动机行禁食, 并没有错。耶稣禁食（太 4：3）; 早期教会的成员也是如此（徒 13：2）。 禁食有助于操练身体的食欲（路 21:34）并保持我们的灵苏醒。但禁食永远不能成为被试探的机会（哥林多前书7：7）。简单地剥夺人性的自然利益（例如, 食物或睡眠）并不是禁食本意. 我们必须把自己献身于上帝, 并敬拜祂。除非是内心的献身（见 亚 7 章），否则没有持久的属灵益处。
As with giving and praying, true fasting must be done in secret; it is between it is between the believer and God. To “make unsighty”our faces (by looking glum and asking for praise ) would be to distroy the very purpose of the fast. Our Lord here a basic principle of spiritual living: Nothing that is truly against what God has given us in our natural state is not truly spiritual. God does not usually destroy one thing to establish another. If we have to look miserable to be considered spiritual, then there is something wrong with our views of spirituality.
如奉献和祈祷一样，真正的禁食必须秘密进行; 它只能在信徒和上帝之间。为了 “使脸面难看” （使看起来闷闷不乐，企图他人的怜悯和赞美）将破坏禁食的目的。我们的主在这里定出基础属灵生活的原则：凡违反上帝赐给我们自然的东西, 都不是任何真正属灵的。上帝通常不会为了建立一件好事, 而拆毁另一件。如果我们为了让人看起来像是很悲惨, 而被认为是属灵的，那幺我们对灵性的看法就发生了一些错误。
Remember that hypocrisy robs us of the reality in Christian living. We substitute reputation for character, mere words for true prayer, money for the devotion of the heart. No wonder Jesus compared the Pharisees to tombs that were whitewashed on the outside, but filthy on the inside ! (Matthew 23:27-28)!
请记住，伪善剥夺了基督信仰的生活中的实在。我们以名誉来取代性格，用少少的言语来取代真正的祈祷，用金钱来取代心灵的虔诚。难怪耶稣将法利赛人与在外面被粉刷的坟墓作比照， 内里却是肮脏的污蔑（马太福音23：27-28）！
But hypocrisy not only robs us of our character but also of our spiritual rewards. We gain only lukewarm praise from people and lose God's eternal approval. We pray, but receive no response. We fast, but experience no inner improvement. Our spiritual life becomes empty and lifeless. We have lost God's blessing now and will lose His rewards on the day of Christ's Second Coming.
但虚伪不仅剥夺了我们的品格，也剥夺了我们属灵的赏赐。我们得到了人们的淡薄的赞美而失去了上帝的永恒认同。我们祈祷，没有响应。我们禁食，但内心没有任何改善。属灵生活更是空洞无生气。我们目前失去了上帝的祝福，在基督复临的日子也失去了上帝的赏赐.
Hypocrisy also robs us of our spiritual influence. The Pharisees had a negative influence on the world; whatever they touched was defiled and destroyed. Those who admired the Pharisees and obeyed their words thought they had been helped, but in reality, they were severely damaged.
虚伪也剥夺了我们属灵的影响力。法利赛人对世人是负面的影响; 无论他们触摸什幺都被玷污和摧毁。钦佩法利赛人及服从他们话的人, 认为他们自己得到了帮助，而实质上，他们是受到极严重的损伤。
The first step in overcoming hypocrisy is to be honest with Him in our lives in His darkness. We must never pray hypocritically in the depths of our hearts; otherwise, our prayers are empty words. Whatever people say or do, our motives must be solely to please God.
克服虚伪的第一步是在我们与在上帝的暗中生活要诚实待祂。我们绝不能在内心深处口是心非的祈祷; 否则，我们的祈祷只是空话。无论人说什幺或做什幺，我们的动机必须单单只取悦上帝。
We must cultivate our hearts deep within. It has been said that "the most important part of the Christian life is simply what God sees." When reputation becomes more important than character, we become hypocrites. 我们必须在内心的深处培养心灵。世人曾经说过，“基督信仰的生命中, 最重要的部分就是仅仅让上帝看到的部分。” 当声誉变得比性格更重要时，我们就变成了伪君子。
Our Use of Wealth (6:19-34)
对财富的运用（6：19-34）
We are accustomed to dividing life into "spiritual" and "worldly"; but Jesus did not divide it in this way. In His many parables, He clearly expressed His correct attitude. Jesus said that a correct attitude towards wealth is a true sign of spirituality (see Luke 12:13 cf.; 16:1-31). The Pharisees were greedy (Luke 16:14) who used religion to make money. If we have true Christian righteousness in our lives, then we will have a correct attitude towards worldly wealth.
我们习惯于将生命分为 “属灵的” 和 “属世的”; 但耶稣没有这样的来分它。在祂的众多的比喻中，祂很明确表达了祂正确的态度, 耶稣说, 对财富正确的心态, 是真正灵性的标志（见 路加福音12：13比照研读; 16：1-31）。法利赛人是贪婪者（路加福音16:14）利用宗教来赚钱。如果在我们生活中拥有真正的基督信仰的义，那幺就会对属世的财富有正确的心态。
Nowhwere did Jesus magnify anywhere regarding poverty or rightfully earned possessions. God made everything, including food, clothing, and valuables. He declared that everything He made was good (Genesis 1:31). God knows what we need for life (Matthew 6:32). In essence, He has given us "all things abundant for our enjoyment" (1 Timothy 6:17). It is not wrong to possess things, but it is wrong to let things possess us. The sin of idolatry is as dangerous as the sin of hypocrisy! The Bible contains many warnings against greed (Exodus 20:17; Psalm 119:36; Mark 7:22; Luke 12:15, see also; Ephesians 5:5; Colossians 3:5).
耶稣对待贫穷或对应得的合法财物, 没有在任何地方夸大其词。上帝创造了一切，包括食物，衣服和贵重物品。祂曾经宣布凡祂所造的尽都是好的（创1:31）。上帝知道我们为生活需要的东西（太6:32）。实质上，祂已给了我们 “丰富的一切事物供我们享有”（提前 6:17）。拥有东西并没有错，但是让东西拥有我们却是错误的。崇拜偶像的罪与虚伪的罪一样危险！圣经中记载许多反对贪心的警告经句（出 20:17; 诗 119：36; 可 7:22; 路 12：15比照研读; 弗 5：5; 西 3：5）。
Jesus warned against the sin of living for worldly things. He pointed out the tragic consequences of greed and idolatry.
耶稣针对为今生的事物而活的罪提出警告。祂指出贪婪和崇拜偶像的悲惨后果.
Slavery (verses 19-24). Materialism enslaves the heart (Matthew 6:19-21), the mind (Matthew 6:22-23), and the will (Matthew 6:24). It binds us to material possessions, but we should ask the Spirit of God to liberate and control us.
奴役（19至24等节）. 唯物主义奴役人的内心（太 6：19-21）, 思想（太 6：22-23）和意志（太 6:24）. 因它使我们被生活上的物质所束缚，但我们应该求上帝的灵来解放和控制我们。
If the heart craves material things and places worldly interests above heavenly investments, the result will only be tragic loss. Earthly treasures can be used for God. If we hoard things for ourselves, we will lose them; and with them, we will lose our hearts. We will experience poverty for spiritual abundance.
若内心喜好物质，并将属世的利益, 置于属天的投资之上，那幺其结果只会是悲剧性的损失。地上的宝藏可以用之于上帝。若我们为自己收集东西，就会失去它们; 并且连我们的心与它们一起丧失。我们为了属灵的丰盛, 将要体验贫困。
What does it mean to store treasures in heaven? It means to glorify God with everything we possess. It means to be “easy” when faced with material things in life. It also means to truly measure life with the mindset of heavenly riches, not the false mindset of worldly riches.
存放宝藏在天上意味着什幺？它的意思是把我们拥有的一切来荣耀上帝。它是说, 当遇见生活物质的事时，处之以 “轻松”。它还有着以天国财富的意念来真正衡量生命，而不是虚假的以属世财富的意念来衡量生命。
Wealth not only enslaves your heart, but also your mind (Matthew 6:22-23). God's word often expresses mindset through the eyes. If the eyes are properly focused on the light, the body can function normally. But if the eyes cannot focus, seeing double images, it leads to unstable bodily function. It is most difficult to make progress when one tries to look in two directions simultaneously.
财富不仅奴役你的心灵，而且也奴役你的思想（太6：22-23）。上帝的话经常用眼睛来表达心态。若眼睛正确地聚焦在光点上，那幺身体便可以正常的运作。但若眼睛不能聚光，看到双重的影像，导致身体不稳定的运作。 若人同时向两个方向尝试着看时，是最难向前得到进展的。
If our life goal is to gain material benefits, it means there is darkness within us. But if our perspective is to serve and glorify God, then there will be light within us. If what should be light is instead true darkness, then we are held hostage by darkness, and the cause and effect are predetermined.
若我们的人生目标是获得物质利益，那就意味着内心有黑暗在里面。但是，如果我们的观点是事奉和荣耀上帝，那幺内心才会有光明。若应该是光明时, 却反而是真的黑暗，那幺我们就被黑暗所挟持，其前因后果就决定了。
Finally, materialism can enslave the will (Matthew 6:24). We cannot serve two masters at the same time. Either Jesus Christ is our Lord, or money is not. This is a matter of will. "But if a man desires to become rich, he falls into temptation and a trap" (1 Timothy 6:9). If God gives us wealth, and we use it to glorify Him, then wealth is a blessing. But if we are preoccupied with becoming rich and live by that viewpoint, we will pay a heavy price for that wealth.
最后，唯物主义可以奴役意志（马太福音6:24）。我们不能同时服务两位主。要幺耶稣基督是我们的主，要幺金钱就不是我们的主。这是意志的问题。 “但人若想致富就会陷入试探和陷阱”（提摩太前书6：9）。如果上帝赐予财富，我们用它们来荣耀祂，那幺财富就是福气。但若我们专心要致富，且以该观点来过活，那将要为这些财富付出巨大的代价。
耶稣说忧虑是罪。我们可以对忧虑给另外的名称 - 担忧，重负，交互的使人担心 --- 但结果仍然是相同的。焦虑不仅没有帮助我们延长寿命，反而只会缩短生命（马太福音6:27）。希腊文字译为 “不经大脑” 表面意思是 “以各种不同方向被拉扯。”
忧虑使我们分裂。
在人还没有进入之前，自然界中的一切都一起工作，因为自然中的一切都信靠上帝。然而，人因为要尝试依靠物质财富来过自己的生活, 把他自己分离成碎片。
上帝喂养雀鸟，给百合花穿上衣服。祂肯定会给我们吃, 供我们穿。由于我们的 “小信” 阻碍了祂想要做的工作。只要我们仰赖于上帝, 祂给我们丰富的祝福, 并与祂永恒的财富一起活。
Losing of testimony (verses 31-33, etc.). Living like pagans, worrying about material things! If we put God's will and His righteousness first in our lives, He will take care of everything else. What a great promise it is for the world when Christians dare to practice the Word of God as recorded in Matthew 6:33! What a tragedy it is when so many of us lose our witness.
失去见证（31至33等节）。像异教徒一样为物质而忧虑的活着！如果我们把上帝的旨意和祂的公义放在我们生活的首位，其它的一切祂都会照顾。当基督徒敢于操练马太福音6:33记载的上帝的话时，这对世界是多幺伟大的应许！当我们这幺多人失去见证时，这是多幺大的悲剧。
Losing joy today (verse 34). Worrying about tomorrow does not help either tomorrow or today. If it does, it deprives us of today's efforts—meaning we will be less effective tomorrow. Some say that the average person will be crucified between two thieves: one who regrets yesterday and one who worries about tomorrow. It is right to plan for the future, even to prepare for future salvation (2 Corinthians 12:14; 1 Timothy 5:8). But worrying about the future and letting tomorrow deprive us of today's blessings is sin.
今天失去喜乐（第34节）。为明天而担心, 对明天或今天都没有帮助。若有的话，它会剥夺我们今天的努力 --- 这意味着明天我们努力的效率会更低。有人说，平均的人将钉死在两个小偷之间：为昨天而遗憾的人和为明天担忧的。为未来做计划是对的，甚至为未来的被拯救而做好准备也是对的（哥林多后书12:14;提摩太前书5：8）。但是对将来忧虑和让明天剥夺今天的祝福却是罪。
This passage points to three ways to overcome anxiety: (1) faith (Matthew 6:30), trusting that God can meet our needs; (2) the Father (Matthew 6:32), who knows and cares for His children; and (3) first place (Matthew 6:33), placing God's will first in our lives so that He may be glorified. If we have faith in our Father and place Him first, He can meet our needs.
本段中有三个詞指出了战胜忧虑的方法：（1）信心（马太福音6:30），信靠上帝能满足我们的需要; （2）天父（马太福音6:32），祂知道并关心祂的儿女; （3）首位（马太福音6:33），将上帝的旨意放在我们的生命中的首位，使祂因此得荣耀。 若我们对天父有信心, 并把祂置于首位，祂就能满足我们的需要。
Hypocrisy and anxiety are sins. If we practice the true righteousness of the Kingdom, we will avoid these sins and live for God's glory.
虚伪和焦虑都是罪。 若我们操练国度的真正公义，我们就得避免这些罪，为上帝的荣耀而活。
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