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马太福音生命读经 · 第58篇

属天的王受试验（二）

THE HEAVENLY KING BEING TESTED (2)
1在本篇信息中，我们来看马太二十二章一至十四节婚筵的比喻。这比喻是主回答祭司长和民间长老的延续。在祂回答关于祂权柄的问题时，祂说了三个比喻：长子名分转移的比喻、葡萄园的比喻、以及婚筵的比喻。长子名分转移的比喻启示原属于以色列国的长子名分，已经被夺去并赐给召会。葡萄园的比喻指明神的国即将从以色列人夺去并赐给召会。因此，这两个比喻是互相平行的。你若没有长子名分，就不能有分于国度。藉此我们看见长子名分和国度并行。头两个比喻在消极一面说到以色列人，因为长子名分和国度都从以色列人夺去了。
1In this message we come to 22:1-14, the parable of the marriage feast. This parable is the continuation of the Lord’s answer to the chief priests and elders of the people. In His answer to their question regarding His authority, He spoke three parables: the parable of the shifting of the birthright, the parable of the vineyard, and the parable of the marriage feast. The parable of the shifting of the birthright reveals that the birthright, which had belonged to the nation of Israel, has been taken away and given to the church. The parable of the vineyard indicates that the kingdom of God was about to be taken away from Israel and given to the church. Thus, these two parables are parallel to each other. If you do not have the birthright, you cannot participate in the kingdom. By this we see that the birthright and the kingdom go together. These first two parables refer to Israel on the negative side, for both the birthright and the kingdom were taken away from Israel
2主的回答若停在这里就不完全；只论到消极一面，没有积极的结果。我们来到二十一章末了，就领悟必定有更多的东西。因此，在前两个比喻之后，主加上婚筵的比喻，完成祂的回答。祂说这比喻时，从消极一面转到积极一面。
2If the Lord’s answer had stopped here, it would have been incomplete. It would have dealt only with the negative side and had no positive issue. As we come to the end of chapter twenty-one, we have the realization that there must be something more. Therefore, after the first two parables, the Lord added the parable of the marriage feast as the completion of His answer. In giving this parable, He turned from the negative side to the positive side
七 、婚筵的比喻
G. The Parable of the Marriage Feast
3一个王为他儿子摆设婚筵
31. A King Making a Marriage Feast for His Son 1.
4马太二十二章二节说，『诸天的国好比一个作王的人，为他儿子摆设婚筵。』二十一章葡萄园的比喻指旧约，其中有神的国；（太二一43；）这章婚筵的比喻指新约，其中有诸天的国。这里的王是神，儿子是基督。
4Matthew 22:2 says, “The kingdom of the heavens was likened to a man, a king, who made a marriage feast for his son.” The parable of the vineyard in chapter twenty-one refers to the Old Testament, in which there was the kingdom of God (21:43), whereas the parable of the marriage feast in this chapter refers to the New Testament, in which there is the kingdom of the heavens. The king here is God, and the son is Christ
5主在前一个比喻中，（太二一～46，）说明犹太人在神的国里，要如何受惩罚，以及神的国要如何从他们夺去，赐给国度的子民。祂需要用另一个比喻，说明国度子民在诸天的国里，要如何受严格的对付。这两个比喻都指明，国度是严肃的事。
5In the foregoing parable (2 1:3 3-4 6), the Lord illustrated how the Jews would be punished, and 33 how the kingdom of God would be taken from them and given to the kingdom people. Another parable is needed for Him to illustrate how the kingdom people in the kingdom of the heavens will be strictly dealt with. Both parables indicate that the kingdom is a serious matter.
6前一个比喻将旧约比作葡萄园，主要的重点是律法下的劳苦；这一个比喻将新约比作婚筵，主要的重点是恩典下的享受。葡萄园主要的不是为著享受，乃是为著劳苦。但在婚筵里没有劳苦，却有完满的享受。没有人为著劳苦的目的参加婚筵；全是为著享受参加的。因此，葡萄园的比喻描述律法下的劳苦，婚筵的比喻描述恩典下的享受。在主的恢复里，我们不是在律法下劳苦，乃是在恩典下享受。这两个比喻是何等的对比！今天，我们不在律法之下，乃在恩典之下。我们不是在劳苦，乃是在享受。这是领会这些比喻的基本原则。
6In the foregoing parable, the Old Testament was likened to a vineyard, with the focus mainly on the matter of labor under the law; in this parable, the New Testament is likened to a marriage feast, with the focus mainly on the matter of enjoyment under grace. The vineyard is not mainly for enjoyment, but for labor. But in a marriage feast there is no labor. Instead, there is full enjoyment. No one attends a marriage feast for the purpose of laboring; all attend for enjoyment. Thus, the parable of the vineyard depicts labor under the law, and the parable of the marriage feast depicts enjoyment under grace. We in the Lord’s recovery are not laboring under law, but are enjoying under grace. What a contrast between these two parables! Today, we are not under law, but under grace. We are not laboring, but enjoying. This is the basic principle in understanding these parables
7王一再打发奴仆去
72. The King Sending His Slaves Again and Again 2.
召那些被召的人来赴婚筵
to Call Those Invited to the Marriage Feast
8三节说，『他打发奴仆去召那些被召的人来赴婚筵，他们却不肯来。』这节所说的奴仆是新约的头一批使徒。四节继续说，『他又打发别的奴仆去，说，你们要告诉那些被召的；看哪，我的筵席已经豫备好了，公牛和肥畜已经宰了，各样都齐备，请来赴婚筵。』这里的奴仆是主后来差遣的使徒。这节说到公牛和肥畜，二者都是指基督。祂被杀，使神的选民可以享受祂作筵席。基督有许多方面给我们享受。祂是公牛和肥畜，已经被杀，并且豫备好给我们享受。虽然各样都齐备了，奴仆也一再出去，人却不肯来，甚至抓住奴仆，凌辱他们，把他们杀了。（大二二5～6。）
8Verse 3 says, “ And he sent his slaves to call those who were invited to the marriage feast, and they would not come.” The slaves mentioned in this verse are the first group of the New Testament apostles. Verse 4 continues, “ Again he sent other slaves, saying, Tell those who were invited, Behold, I have prepared my dinner; my oxen and my fatted beasts are killed, and all things are ready; come to the marriage feast.” The slaves here are the apostles sent later by the Lord. This verse speaks of oxen and fatted beasts, both of which refer to Christ as the One killed that God’s chosen people might enjoy Him as a feast. Christ has many aspects for our enjoyment. As the oxen and the fatted beasts, He has been killed and prepared for our enjoyment. Although everything had been prepared and although the slaves went out again and again, the people refused to come, even laying hold of the slaves, treating them shamefully, and killing them (vv. 5-6
王发兵除灭那些凶手，烧毁他们的城
3. The King Sending His Troops 3. to Destroy the Murderers and Burn Their City
9七节说，『王就动怒，发兵除灭那些凶手，烧毁他们的城。』这些是提多手下的罗马军兵，他们在主后七十年毁灭了耶路撒冷。这里的军兵被描述为王的军兵，这事实指明地上所有的军兵都是主的。因此，罗马帝国的军兵事实上乃是神的军兵。神差遣罗马军兵作祂的军队，成就祂毁灭耶路撒冷的目的。
9Verse 7 says, “And the king was angry; and he sent his troops and destroyed those murderers and burned their city.” These were the Roman troops under Titus which destroyed Jerusalem in A. D. 70. The fact that the troops here are described as the king’s troops indicates that all the armies on earth are the Lord’s. Thus, the army of the Roman Empire was actually God’s army. God sent the Roman army as His forces to accomplish His purpose to destroy Jerusalem.
10在旧约和新约的过渡时期里，新旧重叠一起。在葡萄园的比喻里，园主除灭那些恶人，因为他们弃绝、逼迫并杀了他的仆人。他们甚至杀了神的儿子耶稣基督。婚筵的比喻说，神要毁灭那城，因为他们杀了基督之后，也杀了奉差遣去召他们赴婚筵的使徒们。神没有在他们杀了祂的儿子之后立刻除灭他们。他们因著杀了基督，有助于为筵席豫备肥畜。但在使徒们被弃绝、被杀之后，主就差遣提多手下的罗马军兵毁灭耶路撒冷城。提多残暴无情，拆毁圣殿，烧毁那城。正如主耶稣所说的，圣殿没有一块石头留在石头上。此外，提多杀了许多犹太人，特别是首领。这就是主在这比喻中豫言的完全应验。
10During the transitory period between the Old Testament and the New Testament, the old and the new overlapped. In the parable of the vineyard, the owner destroyed the evil men because they rejected, persecuted, and killed his servants. They even killed Jesus Christ, the Son of God. The parable of the marriage feast says that God will destroy the city because, after killing Christ, they also killed the apostles sent to invite them to the marriage feast. God did not destroy them immediately after they had killed the Son of God. By killing Him they helped to prepare the fatted beasts for the feast. But after the apostles had been rejected and killed, the Lord sent the Roman army under Titus to destroy the city of Jerusalem. Titus was cruel and merciless, tearing down the temple and burning the city. As the Lord Jesus had said, not one stone of the temple was left upon another. Furthermore, Titus killed a large number of Jews, the leaders in particular. This was the complete fulfillment of the Lord’s prophecy in this parable
11王打发奴仆往岔路口去，召人赴婚筵
114. The King Sending His Slaves to the 4. Thoroughfare to Call People to the Marriage Feast
12耶路撒冷毁灭之后，神就从犹太人转向外邦世界。八、九节说，『然后对奴仆说，婚筵已经齐备，只是所召的人不配。所以你们要往岔路口去，凡遇见的，都召来赴婚筵。』因著犹太人弃绝福音，他们就不配享受新约。（徒十三46。）所以新约的传扬就转向外邦人。（徒十三46，罗十一11。、）这里的外邦世界由岔路口所表征。历代以来，尽管有一些反对和弃绝，但福音在外邦世界的传扬仍然很成功。
12After the destruction of Jerusalem, God turned from the Jews to the Gentile world. Verses 8 and 9 say, “Then he says to his slaves, The marriage feast is ready but those who were invited were not worthy. Go therefore to the thoroughfares, and as many as you find, call to the marriage feast.” Because of the Jews’ rejection of the gospel, they were not worthy of the enjoyment of the New Testament (Acts 13:46). Therefore, the preaching of the New Testament was turned to the Gentiles (Acts 13:46; Rom. 11:11). Here the Gentile world is signified by the thoroughfares. Throughout the centuries, the preaching of the gospel in the Gentile world has been successful, although there has been some opposition and rejection
许多人不论善恶都来赴婚筵
5. Many, Both Evil and Good, 5. Coming to the Marriage Feast
13十节说，『那些奴仆就出去，到大路上，凡遇见的，不论善恶都聚集了来，婚筵上就满了坐席的。』因著宣扬十分得胜，婚筵上就坐满了被召与受邀的人。
13Verse 10 says, “And those slaves went out into the streets and gathered together all whom they found, both evil and good; and the marriage feast was filled with those reclining at the table.” Because the proclamation was so prevailing, the marriage feast was filled with the called and invited ones.
见有一个没有穿婚筵礼服的
6. A Man Being Found Not Clothed 6. with the Marriage Garment
14十一节说，『王进来观看坐席的，见那里有一个没有穿婚筵礼服的。』那没有穿礼服的人必定是已经得救的人。人怎能答应神的呼召，却没有得救？只要我们答应了神的呼召，我们就得救了。在十四节，主耶稣说到被召的多；在以弗所四章一节，保罗指出我们得救的人就是蒙召的人。我们已经蒙召得救。虽然十一节的那人已经蒙召且得救了，然而他仍缺了婚筵的礼服。
14Verse 11 says, “But when the king came in and beheld those reclining at the table, he saw there a man not clothed with a marriage garment.” The man without a marriage garment must surely have been a saved one. How could anyone answer God’scall ing, yet not be saved? As long as we have answered God’scall ing, we have been saved. In verse 14 the Lord Jesus speaks of many being called, and in Ephesians 4:1 Paul points out that we, the saved ones, are the called ones. We have been called to be saved. Although the man in verse 11 was called and saved, he nevertheless lacked the marriage garment
15婚筵的礼服是诗篇四十五篇十四节的锦绣衣服所豫表的，也是启示录十九章八节的细麻衣所象征的。这就是马太五章二十节，得胜信徒超凡的义。那没有穿婚筵礼服的人是得救的，因他已来到婚筵中。他已接受基督作他的义，使他在神面前得称义；（林前一30，罗三26；）但他并没有活出基督作他主观的义，（腓三9，）使他能有分于诸天之国的享受。他已经蒙召得救了，但他没有被选上享受诸天的国，那是单单为著得胜信徒的。
15This marriage garment is typified by the raiment of embroidery in Psalm 45:14 and signified by the fine linen in Revelation 19:8. This is the surpassing righteousness of the overcoming believers in Matthew 5:20. The man not clothed with a marriage garment is saved, because he has come to the marriage feast. He has received Christ as his righteousness that he might be justified before God (Phil. 3:9; 1 Cor. 1:30; Rom. 3:26), but he has not lived Christ out as his subjective righteousness that he might participate in the enjoyment of the kingdom of the heavens. He has been called to salvation, but he is not chosen for the enjoyment of the kingdom of the heavens, which is only for the overcoming believers
16婚筵的礼服象征我们参加婚筵的资格。新约至少两次题到这婚筵，就是在马太二十二章和启示录十九章。照著启示录十九章，那些被请赴婚筵的穿著洁净的细麻衣。启示录十九章里洁净的细麻衣，就是马太二十二章里婚筵的礼服。这洁净的细麻衣象征超凡的义。马太五章二十节说，『我告诉你们，你们的义，若不超过经学家和法利赛人的义，绝不能进诸天的国。』这使我们有资格有分于来世国度实现的超凡的义，乃是在诗篇四十五篇里所豫表的，那里告诉我们，王后有两件衣服。我们信徒也该有两件衣服。我们都有了第一件衣服，就是使我们有资格得救的衣服。这衣服是客观的基督，我们接受祂作我们在神面前的义。基督是我们的义，在祂里面我们已经得称义并且得救了。但接受基督之后，我们需要活出祂。我们需要凭基督活著，使基督能成为我们主观的义。这主观的义，在我们日常生活中从我们活出的基督，就是洁净的细麻衣，是第二件衣服，也是使我们有资格参加婚筵的婚筵礼服。
16The wedding garment signifies our qualification to participate in the marriage feast. The New Testament mentions this feast at least twice, in Matthew 22 and in Reve lation 19. According to Reve lation 19, those invited to the marriage feast are clothed in white linen. The white linen in Revelation 19 is the marriage garment in Matthew 2 2. This white linen signifies the surpassing righteousness. Matthew 5:20 says, “For I say to you, that unless your righteousness surpass that of the scribes and Pharisees, you shall by no means enter into the kingdom of the heavens.” This surpassing righteousness which qualifies us to participate in the manifestation of the kingdom in the coming age is typified in Psalm 45, where we are told that the queen has two garments. We, the believers, should also have two garments. We all have the first garment, the garment that qualifies us to be saved. This garment is the objective Christ whom we received as our righteousness before God. In Christ, who is our righteousness, we have been justified and saved. But after receiving Christ, we need to live Him out. We need to live by Christ so that Christ may become our subjective righteousness. This subjective righteousness, Christ lived out of us in our daily life, is the white linen, the second garment, the marriage garment that qualifies us to participate in the marriage feast.
17在葡萄园的比喻里，主对园户很严格，要求他们的工作达到某一标准。我们需要丢弃一个观念：因著我们在恩典之下，主对我们就不严格。许多人误解主，并错用祂的恩典。大多数基督徒以为主对我们不严格；只要我们有祂的恩典，一切都没有问题。然而，主对那些在恩典之下的人更严格。葡萄园的比喻和婚筵的比喻都启示主严格对付祂的子民，不论是在律法之下的犹太人或是在恩典之下的信徒。不要以为因我们已被召来赴婚筵，我们就可以随便。反之，主会进到筵席中，挑出你这没有第二件衣服的人。不错，你已经接受基督作你的义，在神面前得称义。但你凭基督活著么？祂是你主观的义么?
17In the parable of the vineyard, the Lord was strict with the husbandmen, requiring that their labor reach a certain standard. We need to drop the idea that because we are under grace the Lord is not strict with us. Many misunderstand the Lord and misuse His grace. Most Christians think that the Lord is not strict with us and that as long as we have His grace, everything is all right. However, the Lord is more strict with those who are under grace. Both the parable of the vineyard and the parable of the marriage feast reveal the strictness of the Lord in dealing with His people, whether Jews under the law or believers under grace. Do not think that because we have been invited to the marriage feast, we can afford to be careless. On the contrary, the Lord may come into the feast and pick you out as one not having the second garment. Yes, you have received Christ as your righteousness to be justified before God. But are you living by Christ? Is He your subjective righteousness
18第二件衣服的要求是严格的，超过遵守一些诫命或规条。一天过一天，我们需要凭基督活著，并要活出基督。这不是作的问题，乃是活的问题。在新约的经纶里，神主要的不是对付我们的作为，乃是对付我们的生活，我们凭谁并怎样活著。我们日常生活中的小事暴露我们是否凭基督活著。我们已经与基督同钉十字架，现在活著的，不再是我们，乃是基督在我们里面活著，要领会这道理很容易。但我们有没有在日常生活中经历这个作实际？每当我们在日常生活中随便，我们就不是凭基督活著。我们若松散、随便的生活，就不是有婚筵礼服的人。
18The requirements of the second garment are strict, more than a matter of keeping a few commandments or regulations. Rather, day by day we need to live by Christ and live out Christ. This is not a matter of doing, but of living. In the New Testament economy, God does not mainly deal with our doings, but with our living, by whom and by what way we live. The small things in our daily living expose whether or not we live by Christ. It is easy to grasp the doctrine that we have been crucified with Christ, that we live no longer, and that Christ lives in us. But do we experience this as a reality in our daily life? Whenever we are careless in our daily living, we are not living by Christ. If we live in a loose, careless manner, we are not those with the marriage garment
19关于我们的救恩没有问题，因为我们已经蒙召并得称义了。但在基督的审判台前你的光景会如何？你会有资格进入婚筵么？你若相信福音的第一部分，也必须相信第二部分。我们何等需要仰望主的怜悯！我们需要祷告说，『主，怜悯我。主，我已经接受你，但我需要更多的恩典凭你活著。主，因为你是我的救主，我知道我永远得救了。但我需要你的恩典，使我能凭你作我的生命活著。』我们需要凭基督说话，甚至我们生气也必须照著基督。我们即将发脾气时，该想想我们是否凭基督发脾气。我们若这样作，就会凭基督过正确的基督徒生活。
19There is no problem regarding our salvation, for we have been called and justified. But what will be your situation before the judgment seat of Christ? Will you be qualified to enter the marriage feast? If you believe the first part of the gospel, then you must also believe the second part. How we need to look to the Lord for His mercy! We need to pray, “Lord, have mercy on me. I have received You, Lord, but I need more grace to live by You. Lord, because You are my Savior, I know that I am eternally saved. But I need Your grace that I may live by You as my life.” We need to speak by Christ, and even our anger must be according to Christ. When we are about to lose our temper, we should consider whether or not we are losing our temper by Christ. If we do this, we shall have a proper Christian living by Christ
20第二件衣服一直为今天的基督徒所忽略。路德马丁帮助我们认识第一件衣服，就是基督作我们的义，使我们得神称义。这真理在四百多年前得以恢复。但在主今日的恢复里，我们已来到第二件衣服。我们需要客观和主观的义。这是马太福音里重要的事，因为这是国度的要求。
20The second garment has been neglected by today’s Christians. Martin Luther helped us to know the first garment, Christ as righteousness for us to be justified by God. This truth was recovered more than four hundred years ago. But in the Lord’s recovery today we have come to the second garment. We need both the objective and subjective righteousness. This is an important matter in the Gospel of Matthew, for it is a requirement of the kingdom
没有婚筵礼服的人被扔在外面黑暗里
7. The Man without the Marriage Garment 7. Being Cast Out into the Outer Darkness
21十二、十三节说，『朋友，你没有穿婚筵的礼服，是怎么进到这里来的？那人无言可答。于是王对仆役说，把他的手脚捆起来，扔在外面黑暗里，在那里必要哀哭切齿了。』十三节所说的仆役必定是天使。（太十三41，49。）被扔在外面的黑暗里，并不是灭亡，乃是受到时代的对付，因没有凭著基督过得胜的生活，以致在千年国时期，没有资格有分于国度的享受。那时，得胜的信徒要与基督一同在国度光明的荣耀里，（西三4，）但失败的信徒要在外面的黑暗里受管教。
21Verses 12 and 13 say, “Fr iend, how did you come in here not having a marriage garment? And he was speechless. Then the king said to the servants, Bind his feet and hands, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth.” The servants mentioned in verse 13 must be angels (13:41, 49). To be cast out into the outer darkness is not to perish; it is to be dealt with dispensationally for not having lived an overcoming life by Christ to qualify for participation in the enjoyment of the kingdom during the millennium. At that time, the overcoming believers will be with Christ in the bright glory of the kingdom (Col. 3:4), whereas the defeated ones will suffer discipline in outer darkness.
22因著没有穿婚筵礼服的人被丢在外面黑暗里，许多基督教教师就说他是假信徒。但假信徒怎能获准参加基督在空中的婚筵？许多基督教教师说这人是不信者，原因是他们不相信得救的人会被扔在外面黑暗里受惩罚。然而，按照马太福音，信徒可能要受时代的惩罚，这主题在本福音书中不只一次题到。很少基督徒相信得救的人会有这种惩罚。但四十多年来，我们一直教导说，我们需要作得胜者。那些非得胜者在千年国时期要被排除在国度的享受之外，并且可能要受惩罚。
22Because the man without a marriage garment is cast into outer darkness, many Christian teachers say that he is a false believer. But how could a false believer be admitted to the marriage feast of Christ in the air? The reason many Christian teachers say that this man is an unbeliever is that they do not believe that a saved one can be punished by being cast out into outer darkness. However, according to the Gospel of Matthew, believers may be subject to dispensational punishment, a subject covered more than once in this Gospel. Few Christians believe that there will be such a punishment for the saved ones. But for more than forty years we have been teaching that we need to be overcomers. Those who are not overcomers will be excluded from the enjoyment of the kingdom during the millennium and will probably be punished.
23我们已经看见，没有婚筵礼服的人被扔在外面黑暗里。请注意，主耶稣不是只说黑暗，乃是说外面黑暗。圣经清楚的说，主耶稣回来时，祂要在荣耀里来。因此，必有一个荣耀的范围，领域，所有的信徒都要在祂的荣耀里被提到祂那里。主要在空中设立审判台。信徒受审判之后，失败者要被扔在外面黑暗里。这是指主荣耀范围之外的黑暗。为这缘故，主用『外面』一辞描述那黑暗。
23We have seen that the man without a marriage garment is cast out into outer darkness. Notice that the Lord Jesus did not just say darkness, but outer darkness. The Bible says clearly that when the Lord Jesus comes back, He will come in glory. Thus, there will be a sphere, a realm, of glory, and all the believers will be raptured to Him in His glory. In the air the Lord will set up the judgment seat. After the believers have been judged, the defeated ones will be put into outer darkness. This refers to the darkness outside the realm of the Lord’s glory. For this reason the Lord used the word “outer” to describe that darkness
24被扔在外面黑暗里，并不是指永远的灭亡。新约启示人一旦得救了，就永远得救，绝不会灭亡。然而，所谓的阿米尼亚派神学教导说，人可能得救了，然后又失丧。然而，这与圣经相悖。虽然我们不会失丧，但神可能叫我们受时代的对付。已往有些人与我争辩这事说，『被血洗净并蒙救赎的人怎么仍会受神惩罚？』我回答说，『你被主血洗净并蒙救赎之后，难道没有因过错经历神的惩治么？神没有惩罚过你么？』他们知道神会惩治那些得救后犯罪的人，就无话可说了。其他的人争辩说，神只在今世，当我们在肉体里的时候惩治我们；他们以为当主回来，我们被提以后，就不会有问题了。对此我说，『请不要持守这观念。不要以为复活被提之后就不会有问题了。罪人死了并复活之后，要被带到白色大宝座前受审判。这证明复活并不能解决所有的问题。不要以为死与复活会自动的拯救你免于将来的问题。你复活之后，神仍会对付你。不要受骗。』今天大多数基督徒拒绝关于对信徒时代惩罚的教训。这就是许多人在日常生活中松散、随便的原因。他们不怕神时代的管教，反而说，『我得救了，血已经洗净我。我若作错事，主会稍微纠正我。但将来我不会有问题。』持守与神纯正话语相反的观念，是何等的误引！当我们回到纯正的话上，我们就看见没有婚筵礼服来赴婚筵乃是严重的事。
24To be cast out into outer darkness is not to suffer eternal perdition. The New Testament reveals that once a person has been saved, he is saved for eternity and can never perish. However, the so - called Arminian theology teaches that a person can be saved and then lost again. This, however, is contrary to the Scriptures. Although we cannot be lost, God may deal with us dispensationally. In the past some have argued with me about this and said, “How can a blood - washed and redeemed person still be punished by God?” I replied, “After you were washed by the Lord’s blood and redeemed, did you not experience God’s chastening for your wrongdoings? Has not God punished you?” Knowing that God may chastise those who sin after they have been saved, they lost the case. Others have argued that God chastises us only in this age while we are in the flesh; after the Lord comes back and we are raptured, they think there will be no problem. To this I have said, “Please do not hold this concept. Do not think that there can be no problems after resurrection and rapture. After the sinners have died and are resurrected, they will be brought to the white throne for judgment. This proves that resurrection does not solve all problems. Do not think that death and resurrection will automatically rescue you from having problems in the future. God may still deal with you after your resurrection. Do not be deceived.” Most Christians today reject the teaching concerning the dispensational punishment of believers. This is why so many are loose and careless in their daily living. Instead of fearing God’s dispensational discipline, they say, “I am saved, and the blood has washed me. If I do something wrong, the Lord may correct me a little. But there will be no problems for me in the future.” How misleading it is to hold a concept so contrary to the pure word of God! When we come back to the pure Word, we see that it is a serious matter to come to the marriage feast without the marriage garment.
25我们需要用清明的心思读马太这卷书，并且认真思考其中的教导。虽然这卷书被埋没了许多世纪，主却向我们打开了。有些人也许争辩说，我们没有充分认识神的爱，我们把神介绍为过于严厉并残忍的一位。但神若照著他们的观念爱人，祂怎会派遣军队去毁灭耶路撒冷城？在罗马十一章，保罗说神是恩慈的，但祂也是严厉的，因此我们需要对祂认真。当神恩慈时，祂真是恩慈；当祂严厉时，祂非常严厉。神对犹太人一向很严厉，祂对我们也将是严厉的。
25We need to read the book of Matthew with a sober mind and consider its teachings seriously. Although this book has been buried for centuries, the Lord has opened it to us. Some may argue that we do not adequately know the love of God and that we present God as One who is too hard and cruel. But if God were loving according to their concept, how could He send an army to destroy the city of Jerusalem? In Romans 11 Paul says that God is kind, but also that He is severe and that we need to be serious with Him. When God is kind, He is truly kind; and when He is severe, He is very severe. God has been severe with the Jews, and He will also be severe with us
26今天在基督教里有许多糖衣的教训。有些传道人不敢将他们在圣经中所看见的教导人，因为他们担心失去听众或得罪人。因此，他们把许多教训包上糖衣。但我们必须剥除糖衣，回到纯正的话上，并看看主要说甚么。我们需要马太福音里所记载清明的话。要记住，有一天你要受察验，看看你有没有第二件衣服，使你有资格赴婚筵。为此你要豫备好，豫备第二件衣服，洁净的细麻衣，超凡的义。愿主为此怜悯我们。
26Today there are many sugar-coated teachings in Christianity. Some preachers dare not teach what they see in the Bible because they are concerned about losing their audience or offending others. Therefore, they sugar-coat many of their teachings. But we must strip away the sugar-coating, come back to the pure Word, and see what the Lord has to say. We need the sober word found in the Gospel of Matthew. Remember, one day you will be examined to see whether or not you have the second garment to qualify you for the marriage feast. Get ready for this by preparing the second garment, the white linen, the surpassing righteousness. May the Lord have mercy upon us for this
27在本篇信息中，我的负担不是要威胁你们；乃是要打开纯正的话，给你们没有糖衣的健康药剂。我们都有责任读主的话，并且详加考量。主在二十二章一至十四节的比喻非常有意义。任何用比喻说的事都很重要。倘若在其中所表达的不重要，主就不会说这比喻了。
27My burden in this message is not to threaten you; it is to open the pure Word and give you a healthy dose that has no sugar - coating. We all are responsible to read the Lord’s word and to give it thoughtful consideration. The Lord’sp arable in 22:1-14 is very significant. Anything given in a parable is important. The Lord would not have given this parable if what is conveyed in it were not significant.
被召的多，选上的少
8. Many Being Called but Few Being Chosen 8.
28在十四节主下结论说，『因为被召的多，选上的少。』被召，是接受救恩；（罗一7，林前一，弗四1；）选上，是得著赏赐。信徒都已经被召了，但将来选上得赏的不多。得胜者，选上的，要得赏赐，并有资格参加羔羊的婚筵。
28In verse 1 4 the Lord concludes: “For many are called but few are chosen.” To be called is to receive salvation (Rom. 1:7; 1 Cor. 1:2; Eph. 4:1), whereas to be chosen is to receive a reward. All believers have 2 been called, but few will be chosen as overcomers. The overcomers, the chosen ones, will be rewarded and qualified to participate in the marriage feast of the Lamb.