太六9~10　　所以你们要这样祷告：我们在诸天之上的父，愿你的名被尊为圣，愿你的国来临，愿你的旨意行在地上，如同行在天上。

　　13　　不叫我们陷入试诱，救我们脱离那恶者。因为国度、能力、荣耀，都是你的，直到永远。阿们。

　　祷告的人必须是神的儿女，从神而生，所以他们有权柄，有权利称神为他们的父。我们若不是从某人所生，就不能称他为父。我们有一位在诸天之上的父，祂生了我们。〔主在马太六章所教导〕这个简短而紧要的祷告，包括许多紧要的项目。

　　被尊为圣的意思，就是从一切凡俗的分开并分别出来。…如果我们祷告，愿父的名被尊为圣，我们就不该只是用我们的话说出来而已。要使祂的名被尊为圣，我们就必须在生活中彰显祂。我们必须过圣别的生活，就是从凡俗分别出来的日常生活。我们要这样祷告，我们就必须是圣别的人，就是从一切凡俗分别出来的人。我们应当从我们周围所有的人中分开，分别出来。换句话说，我们应当是圣别的。我们这些圣别的人，应当祷告说，“我们的父，愿你的名被尊为圣。”（李文集一九九四至一九九七年第三册，六七五至六七六页。）

　　Matt. 6:9-10 You then pray in this way: Our Father who is in the heavens, Your name be sanctified; Your kingdom come; Your will be done, as in heaven, so also on earth.

　　13 And do not bring us into temptation, but deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen.

　　The praying ones must be children of God, born of God, so they have the authority, the right, to call God their Father. We cannot call a person our father if we are not born of him. We have a Father in the heavens who has begotten us. This brief but critical prayer covers a number of crucial items.

　　To be sanctified means to be separated and distinct from all that is common…. If we pray for our Father’s name to be sanctified, we should not just utter this with our words. For His name to be sanctified, we should express Him in our living. We must live a sanctified life, a daily life separated from being common. To pray such a prayer requires us to be sanctified persons, those who are separated from being common. We should be distinct, separate, from all the people around us. In other words, we should be holy. As sanctified people, we should pray, “Our Father, Your name be sanctified.” (CWWL, 1994-1997, vol. 3, “The God-man Living,” pp. 537-538)

　　今天世界不是神的国，乃是祂仇敌的国。这就是为什么圣经说，撒但是今天世界的王。（约十二31。）在撒但的国里，就是在世界里，没有公义、和平与喜乐。罗马十四章十七节告诉我们，国度生活的实际乃是公义、和平、并圣灵中的喜乐。今天在撒但的国里没有喜乐，因为其中没有和平。联合国一直谈论和平，却没有和平，因为没有公义。和平乃是公义的结果。在彼得后书里，彼得告诉我们，唯一居住在新天新地里的，乃是义。（三13。）在要来的国度里，就是在千年国里，主要的东西乃是义。在今天的世界里没有义，因为这世界是撒但这邪恶之王的国。

　　今天撒但的旨意借着恶人行在地上。…感谢主，撒但的意愿没有完全实现。希特勒、墨索里尼和史达林，都被毁灭了。拿破仑想要遂行他的意愿，但他没有成功。我们需要祷告，愿父的神圣旨意行在地上，如同行在天上。这乃是把属天的管治，就是诸天的国，带到地上。这样，父的旨意就必定行在地上。…〔在马太六章九至十节，〕名、国度、旨意这三样，乃是一位三一神的属性。名是属于父的，因为父是源头；国度是属于子的；旨意是属于灵的。这样的祷告，乃是祷告愿三一神在地上得胜，如同祂在天上得胜一样。

　　这个向父的祷告，乃是这样结束：“因为国度、能力、荣耀，都是你的，直到永远。阿们。”（13下。）这里乃是认识并赞美神的国度、能力和荣耀。这也是说到三一神。国度是子的，这国乃是神运用祂能力的范围。能力是那灵的，这能力完成神的目的，使父的荣耀得以彰显。这指明主教导我们的祷告，乃是开始于三一神，按着父、子、灵的次序；也是终结于三一神，但是按着子、灵、父的次序。因此，主在祂至高教训里所教导的祷告，开始于父神，也终结于父神。父神是开始，也是终结；是阿拉法，也是俄梅嘎。（李文集一九九四至一九九七年第三册，六七六至六七七、六七九页。）

　　参读：神人的生活，第十一篇。

　　Today the world is not God’s kingdom but His enemy’s kingdom. This is why the Bible says that Satan is the ruler of today’s world (John 12:31). In Satan’s kingdom, the world, there is no righteousness, no peace, and no joy. Romans 14:17 says that the reality of the kingdom life is righteousness, peace, and joy in the Holy Spirit. In Satan’s kingdom today, there is no joy, because there is no peace. In the United Nations, peace is talked about all the time, but there is no peace, because there is no righteousness. Peace is the issue of righteousness. In his second Epistle, Peter says that the unique thing that dwells in the new heavens and new earth is righteousness (3:13). In the coming kingdom, the millennium, the primary thing will be righteousness. There is no righteousness in today’s world, because this is the kingdom of Satan, the evil ruler.

　　Today Satan’s will is being done on the earth through evil men….Thank the Lord that Satan’s will is not fully carried out. Hitler, Mussolini, and Stalin were destroyed. Napoleon wanted his will to be done, but he did not succeed. We need to pray for the Father’s divine will to be done on earth as in heaven. This is to bring the heavenly ruling, the kingdom of the heavens, to the earth. Then the Father’s will surely will be done on the earth. These three things [in Matthew 6:9-10]—the name, the kingdom, and the will—are the attributes of the one Triune God. The name is of the Father, because the Father is the source; the kingdom is of the Son, and the will is of the Spirit. To pray in this way is to pray that the Triune God will be prevailing on the earth as He is prevailing in the heavens.

　　The prayer to the Father concludes in this way: “For Yours is the kingdom and the power and the glory forever. Amen” (6:13). Here is the realization and praise of God’s kingdom, power, and glory. This also refers to the Triune God. The kingdom is of the Son, which is the realm in which God exercises His power. The power is of the Spirit, which carries out God’s intention so that the Father can express His glory. This indicates that the prayer that the Lord taught us to pray begins with the Triune God, in the sequence of the Father, the Son, and the Spirit, and ends also with the Triune God, but in the sequence of the Son, the Spirit, and the Father. Thus, the prayer taught by the Lord in His supreme teaching begins with God the Father and ends also with God the Father. God the Father is both the beginning and the end, the Alpha and the Omega. (CWWL, 1994-1997, vol. 3, “The God-man Living,” pp. 538-540)

　　Further Reading: CWWL, 1994-1997, vol. 3, “The God-man Living,” ch. 11