Book :
English : Pg. 97-128 / 中文 ： Pg. 176-222
(Audio PART 4: 50:33 MIN - PART 5 : 1:02:44 MIN)
恭喜，我们已经结束了，前面三单元的 。 接下来的单元，就会比之前的容易明白得多。请大家不要放弃，继续坚持学习； 或对还没真正开始的人，从第四单元开始，也是合宜的。
从第一到第三单元，作者以很真实和具体 (Real & Concrete) 的论证来帮助我们去认识天国 (Kingdom of Heaven) ，属灵的真实世界(Spiritual Reality) 和现今在教外及教内的问题。 希望读者，已经可以意识到作者的心意，他并不是要传受一套宗教神学知识，他要的是我们“具体和真实”的去认识耶稣基督，他的教导和对于我们今日的信徒生活的真正影响力。 帮助我们知道什么是真实的 (What is Real)。
请问，你有没有切切实实的与耶稣基督相遇相识，从心里完全的佩服、敬拜祂，对祂拥有绝对的信心，成为祂的门徒了吗？ 还是，祂只局限于你理智上所认同的哲理和教义而已。
从第四单元到第七单元，我们将进入探讨圣经马太福音5－7章，耶稣基督的一篇道 ：登山宝训。
第四单元我们会单单看“马太福音5:3-12”节的八福，还有“路加福音6:20-26”节的四福＋四祸。 看这单元前，先读这两节经文，对于明白这一课有帮助。
耶稣基督在“八福”所处理的课题，作者认为是东西方思想，哲学家历世历代所探讨的伦理议题。（Pg 98, Para 3; Pg 407: Chapter 4, note 1) 没有一位能比耶稣基督，更能解答这两个问题：
－ 什么是丰盛的生命 ？ What is the good life ?
－ 谁是一位好人（义人）？ Who is a good person ?
（第三个问题：如何成为一位义人 ？ How does one become an authentically good person ? 我们会在第五和接下来的单元去探讨）
1. 我们可以如何了解登山宝训的“八福”
a. 耶稣基督的教导和思路是一致性的，“八福”的教导是他用来持续说明“天国近了”的真理；天国是透过耶稣基督是随手可得的。
since great teachers and leaders always have a coherent message that they develop in an orderly way, we should assume that his teaching in the Beatitudes is a clarification or development of his primary theme in this talk and in his life: “the availability of the kingdom of the heavens.” (Pg. 99, Para. 4)
b. 我们需要了解，耶稣教导的方式是很具体和按照真实的处境来表达真理。
i。他的周遭就是围绕着这些人。 这些人是被当时的社会及宗教所边缘化，并没有什么资格配称为是“蒙福”的一群。
Jesus teaches contextually and concretely, from the immediate surroundings, if possible, or at least from events of ordinary life (Pg 107, Para 1)
ii。他挑战我们普遍接受，而又有错误的假设和思想 ：
But his use of concreteness in teaching takes yet another form, one absolutely necessary for our understanding of the Beatitudes. This use is found where he corrects a general assumption or practice thought to govern the situation at hand. (Pg 107, Para 6)
c. 八福里提到的处境和状况不是蒙福的条件。 耶稣基督自己才是八福的重点。
What the distinction thus drawn continues to miss, I fear, is that in Jesus’ Beatitudes the blessing, whether concerning wisdom or future deliverance, comes not because of the condition cited but precisely in spite of it. Although a certain balancing out of things is not foreign to Jesus’ mind (Luke 16:25), being poor, in spiritual or earthly goods, being miserable, persecuted, and so on, is never taken by him or other New Testament writers as the cause or basis of blessedness in the kingdom. (Note 4 : Page 408 Para 5 )
i。因为八福里形容的状况，不是进入天国的条件或资格清单。
If Jesus’ aim here is to tell us how to qualify for kingdom life, must we not believe he gave us a complete list? If that were his aim, would he have failed to mention other possible ways of attaining the kingdom? (Pg. 104, Para 2)
ii. 耶稣基督才是八福的关键，不是我们的状况。
“Beatitudes” must not be regarded as the reward of the spiritual states with which they are respectively connected, nor yet as their result. It is not because a man is poor in spirit that his is the Kingdom of Heaven, in the sense that the one state will grow into the other, or be its result; still less is the one the reward of the other. The connecting link is in each case Christ Himself: because He…“has opened the Kingdom of Heaven to all believers.” (Pg 102, para 6)
iii. 我们很难改观，是因为我们要拥有合宜性（sense of propriety)。 往往就把耶稣给忽略了，变成另一种的律法主义
But the mistranslations noted remain attractive because they suit our human sense of propriety, which cries out against God’s blessing on people just because of their need and just because he chooses—or perhaps just because someone asked him to. This same sense of propriety may even allow us to totally bypass contact with Jesus in his own Beatitudes. Indeed, most interpretations of his words manage to forget that he is even on the scene. （Pg。 103, Para 1-2 )
d. 耶稣教导我们从心里去爱我们的邻舍，没有藐视和带着偏见的去爱。
不问：谁是我们的邻舍 ？；而问：我们是谁的邻舍？
Jesus not only teaches us to help people in need; more deeply, he teaches us that we cannot identify who “has it,” who is “in” with God, who is “blessed,” by looking at exteriors of any sort. That is a matter of the heart. … (Pg. 112, Para 2)
So we don’t first define a class of people who will be our neighbors and then select only them as the objects of our love—leaving the rest to lie where they fall. Jesus deftly rejects the question “Who is my neighbor?” and substitutes the only question really relevant here: “To whom will I be a neighbor?” (Pg. 111, Para 4)
e. 保罗的教导是建立在耶稣的教导上，保罗是耶稣的门徒。（许多时候我会认为保罗博学多才，好像还比耶稣厉害。 其实，保罗是耶稣基督不折不扣的忠实学生和信徒，他的教导没有不是建立在耶稣基督自己的教导上的）
Paul’s policy with regard to the redemptive community simply followed the gospel of the Beatitudes. (Pg. 126, para 4)
2. 第四单元的总结就在这两个段落里被清楚的说明了 ：
Instead of denying the relevance of Jesus’ teachings to the present, we must simply acknowledge that he has been wrongly interpreted. The Beatitudes, in particular, are not teachings on how to be blessed. They are not instructions to do anything. They do not indicate conditions that are especially pleasing to God or good for human beings. No one is actually being told that they are better off for being poor, for mourning, for being persecuted, and so on, or that the conditions listed are recommended ways to well-being before God or man. Nor are the Beatitudes indications of who will be on top “after the revolution.”
They are explanations and illustrations, drawn from the immediate setting, of the present availability of the kingdom through personal relationship to Jesus. They single out cases that provide proof that, in him, the rule of God from the heavens truly is available in life circumstances that are beyond all human hope. (Pg 106, Para 3-4 )
八福的重点不是我们该做什么，而是神和耶稣为我们做了什么。天国近了，是随手可得的。天国的操作模式，就如耶稣所说： 在后的将在前，在前的在后，重点是我们与神的关系。
－ 什么是丰盛的生命 ？ What is the good life ? 活在神国度的生命
They were blessed because they could enter the kingdom, and to be in the kingdom means to be blessed no matter what else happens. They can rest in that. Their future in God is secured, and their present condition redeemed. Forever. No matter what.
(《Knowing Christ Today》 by Dallas Willard， Pg 52, Para 3)
－ 谁是一位好人（义人）？ Who is a good person ? 被神的爱所充满和渗透的人 (who is pervaded with love). 能从心里自然的去爱神和爱邻舍。
A really good person, as Jesus teaches, is anyone who is pervaded with love: love for the God who “first loved us” and who in his Son taught us what love is (1 John 4:9–11). And then out of the abundance of such a kingdom life, we bring love to all with whom we have meaningful contact, our “neighbors.” The richness of the Shema life (Deut. 6:4–5) naturally flows into the human scene. (《Knowing Christ Today》 by Dallas Willard, Pg 53, Para 1)
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