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马太福音生命读经 · 第63篇

国度的豫言（三）

PROPHECY OF THE KINGDOM (3)
1马太二十四章三十二节至二十五章三十节论到召会。在这段话中，主所说的一切都与两件事有关：儆醒豫备以及忠信精明。在二十四章，三十二至四十四节论到做醒豫备，四十五至五十一节论到忠信精明。在二十五章，童女的比喻说明儆醒，才干的比喻说明忠信。这一切都与我们有关。我们需要为著主的回来儆醒豫备好，使我们能早些被提。我们也需要在服事主上忠信精明，使我们能得著赏赐。因此，儆醒是为著早早被提，忠信是为著赏赐。这是二十四章三十二节至二十五章三十节非常清楚的轮廓。
1Matthew 24:32—25:30 is concerned with the church. In this portion of the Word, everything spoken by the Lord is related to two matters: watchfulness and readiness, and faithfulness and prudence. In chapter twenty-four watchfulness and readiness is covered in verses 32 through 44, and faithfulness and prudence in verses 45 through 51. In chapter twenty-five, the parable of the virgins illustrates watchfulness, and the parable of the talents illustrates faithfulness. All this is related to us. We need to watch and be ready for the Lord’s coming back so that we may be raptured earlier. We also need to be faithful and prudent in serving the Lord so that we may receive the reward. Thus, watchfulness is for the early rapture, and faithfulness is for reward. This is a very clear general sketch of 24:32—25:30
贰 、关于召会
II. CONCERNING THE CHURCH
一 、儆醒豫备
A. Watching and Being Ready
2三十二节开头的『但是』一辞，指明从三十二节至二十五章三十节是另一段，就是关于召会的一段。『但是』一辞也指明主在祂的豫言里，从犹太人转到信徒。
2The word “But” at the beginning of verse 32 indicates that from verse 32 through 25:30 is another section, the section concerning the church. The word “But” indicates that in His prophecy the Lord turns from the Jews to the believers
3复兴的以色列国是这世代终结的兆头，也是给信徒的兆头
31. The Restored Nation of Israel Being a Sign of 1. the End of This Age and a Sign to the Believers
4三十二节说，『但是你们可以从无花果树学个比方；当树枝发嫩长叶的时候，你们就知道夏天近了。』无花果树象征以色列国，在二十一章十九节被咒诅。这树经过漫长的冬天，从第一世纪直到主后一九四八年，以色列国得著复国，那就是这树的枝子发嫩长叶了。这无花果树是这世代终结的兆头，也是给信徒的兆头。发嫩表征生命的复苏，长叶表征复兴的时代。冬天表征枯干的时期，灾难的期间；（太二四7～21；）夏天表征国度复兴的时代，（路二一30～31，）这时代要开始于主的再来。
4Verse 32 says, “But learn the parable from the fig tree: when its branch has already become tender and puts forth its leaves, you know that the summer is near.” The fig tree, signifying the nation of Israel, was cursed in 21:19. It passed through a long winter, from the first century to A.D. 1948, when the nation of Israel was restored. That was its branch becoming tender and putting forth its leaves. This fig tree is a sign of the end of this age and a sign to the believers. To become tender signifies that life has come back, and to put forth leaves signifies outward activity. Winter signifies the time of being dried up, the time of tribulation (24:7-21). Summer signifies the age of the restored kingdom (Luke 21:30-31), which will begin at the Lord’s second coming
5三十三节说，『照样，你们几时看见这一切的事，也该知道那夏天近了，正在门口了。』这一切的事，指七至三十二节所豫言的事。那夏天，直译，牠。指三十二节的夏天所表征以色列国的复兴。（徒一6。）
5Verse 33 says, “So you also, when you see all these things, know that it is near, at the doors.” All these things refer to the things predicted in verses 7 through 32. “It” refers to the restored kingdom of Israel (Acts 1:6), signified by the summer in verse 32.
6我们已经指出，无花果树象征以色列国。以色列是给我们的兆头，正如国度福音的传扬是给犹太人的兆头。犹太人看见国度福音的传扬，就该领悟那是要来灾难的兆头。同样的，以色列这无花果树，对我们是关于主来临的兆头。门徒问主关于祂来临的兆头，和这世代终结的兆头。在前一段主说到这世代终结的兆头。这兆头就是国度福音的传扬。现在主说到另一个兆头，祂来临的兆头。这兆头就是无花果树。当树枝发嫩长叶的时候，我们就知道夏天－弥赛亚国完全的复兴－近了。
6We have pointed out that the fig tree symbolizes the nation of Israel. Israel is a sign to us, just as the preaching of the gospel of the kingdom is a sign to the Jews. When the Jews see the preaching of the gospel of the kingdom, they should realize that it is a sign of the coming tribulation. Likewise, Israel as a fig tree is a sign to us concerning the Lord’s coming. The disciples had asked the Lord concerning the sign of His coming and the sign of the consummation of the age. In the foregoing section the Lord gives the sign of the consummation of the age. This sign is the preaching of the gospel of the kingdom. Now the Lord gives another sign, the sign of His coming. This sign is the fig tree. When its branches become tender and it puts forth its leaves, we know that summer, the full restoration of the Messianic kingdom, is near
7今天以色列的复兴尚未完全。就人口和地理而言，以色列还没有完全复兴。以色列人和阿拉伯人在争约但河西之地和戈兰高地。照著圣经，靠近黑门山的戈兰高地，和约但河西之地属于美地，并且将属于以色列。主是主宰一切的，祂知道以色列人与阿拉伯人之间的局势。祂晓得以色列国的复兴尚未完全。以色列国的复兴越来越完全。在千年国时，要达到完全。
7Today the restoration of Israel is not yet in fullness. As far as both population and geography are concerned, there has not been a full restoration of Israel. The Israelis and the Arabs are quarreling about the land west of the Jordan and about the Golan Heights. According to the Bible, the Golan Heights, close to Mount Hermon, and the land west of the Jordan belong to the good land and will belong to Israel. The Lord is sovereign and He knows the situation between Israel and the Arabs. He realizes that the restoration of the nation of Israel is not yet in full. The restoration of the nation of Israel is becoming more and more full. At the time of the millennium, it will reach its fullness
8关于以色列人所豫言的一切事发生
82. All Things Predicted concerning Israel Taking Place 2.
9三十四节：『我实在告诉你们，这一代还没有过去，这一切事都要发生。』这些事是指无花果树发嫩长叶。在这一代过去之前，这些事要发生。
9Verse 34 says, “Truly I say to you, This generation shall by no means pass away until all these things take place.” These things refer to the fig tree becoming tender and putting forth its leaves. These things will take place before this generation is over
10这里的『代，』不是按著世代或人物而定的，如一章十七节的『代；』乃是照著人道德的情形而定的，如十一章十六节，十二章三十九、四十一至四十二、四十五节（世代），及箴言三十章十一至十四节者。这就是说，从主耶稣说这豫言的时候，直到以色列完全的复兴，那一代的道德光景不会改变。这一代直到以色列国完全复兴时才会过去。然后这一代要改变，道德光景要从邪恶转向良善。
10It is not the generation according to age or people, as the generation in 1:1 7; it is the generation according to the moral condition of the people, as the generation in 11:16; 12:39, 41, 42, 45; and Proverbs 30:11-14. This means that from the time the Lord Jesus delivered this prophecy until the full restoration of Israel, the moral situation of that generation will not be changed. This generation shall not pass away until the full restoration of the nation of Israel takes place. Then the gene ration will change, and the moral situation will turn from evil to good.
那日子、那时辰，没有人知道，惟独父知道
3. No One Knowing That Day and Hour 3. except the Father
11三十六节：『至于那日子、那时辰，没有人知道，诸天之上的使者也不知道，子也不知道，惟独父知道。』子站在人子（太二四37）的地位上，不知道祂回来的日子和时辰。
11Verse 36 says, “But concerning that day and hour no one knows, neither the angels of the heavens, nor the Son, but the Father only.” The Son, standing in the position of the Son of Man (v. 37), does not know the day and hour of His coming back
12基督的来临和挪亚的日子一样
124. The Coming of Christ Being as the Days of Noah 4.
13三十七节说，『挪亚的日子怎样，人子来临也要怎样。』许多基督徒误解了这节。主的来临（巴路西亚）要和挪亚的日子一样。这指明主的巴路西亚将临到时，要像挪亚的日子一样，意即主来临前的光景，要像挪亚日子的光景。
13Verse 37 says, “For as the days of Noah were, so shall the coming of the Son of Man be.” Many Christians have misunderstood this verse. The Lord’s coming (parousia) will be as the days of Noah. This indicates that the Lord’s parousia will be a period of time. This period will be as the days of Noah; that is, the situation of the Lord’s parousia will be like that in the days of Noah
14三十八、三十九节说，『因为就如在洪水以前的那些日子，人又吃又喝，又娶又嫁，直到挪亚进方舟的那日，并不知道审判要来，直到洪水来了，把他们全都冲去；人子来临也要这样。』『因为』指明这节是解释主的巴路西亚，为何并如何像挪亚的日子。挪亚的日子有以下几种光景：人沉迷于吃喝、嫁娶；不知道审判要来，直到洪水来了，把他们全都冲去。在主的巴路西亚要临到时，人也照样沉迷于今生的需求，不知道主来临时，神的审判（洪水所象征的）要临到他们。然而，信徒应该脱离迷醉，清醒的知道，基督要来对这败坏的世界施行神的审判。
14Verses 38 and 39 say, “For as they were in those days before the flood, eating and drinking, marrying and being given in marriage, until the day in which Noah entered into the ark, and they did not know until the flood came and took all away; so also shall the coming of the Son of Man be.” “For” indicates that this verse is the explanation of why and how the Lord’s parousia will be as the days of Noah. It is because in the days of Noah the following conditions existed: people were befuddled by eating, drinking, marrying, and being given in marriage; and they did not know until the flood came and took them away. During the Lord’s parousia, people will be the same; befuddled by the necessities of this life and not knowing that God’s judgment (signified by the flood) will come upon them by the Lord’s coming. The believers, however, should be de-drugged and soberly know that Christ is coming to execute God’s judgment upon this corrupted world
15吃喝、嫁娶是神原初为著人的生存所命定的，但由于人的情欲，撒但就利用这些人生的需求占有人，使人不顾神的权益。到这世代的末了，将近主的巴路西亚时，这种光景要变本加厉。
15Eating, drinking, and marriage were originally ordained by God for man’s existence. But due to man’s lust, Satan utilizes these necessities of human life to occupy man and keep him from God’sin te rests. Toward the end of this age, this situation will be intensified and will reach its climax during the Lord’s parousia.
16在洪水以前的日子，最显著的特点就是吃喝、嫁娶。这指明那些日子的人被他们属肉体、属世的享受麻醉了。同样的事也发生在今天的社会里。神的仇敌，撒但，利用生活的需求毒化神所创造的人。整个人类都已被毒化了。然而，这不是说，我们不需要吃喝或嫁娶。这一切都是我们生存所必需的。但我们不可让这些事麻醉我们，使我们的感觉迟钝。今天在人类社会中，每一个人，无论尊卑、长幼，感觉都麻木了，这指明人已被这世代吃喝、嫁娶的方式毒化了。这是挪亚日子的光景，也将是主巴路西亚要临到时的光景。
16The most striking features of the days before the flood were eating, drinking, marrying, and being given in marriage. This indicates that the people of those days were drugged by their fleshly, worldly enjoyment. The same thing is happening in society today. The enemy of God, Satan, utilizes the necessities of life to poison the people created by God. The entire human race has been poisoned. However, this does not mean that there is no need for us to eat, drink, or get married. All this is necessary for our existence. But we must not allow these things to drug us and to dull our senses. In human society today the senses of every person, high or low, old or young, are numb, indicating that the people have been poisoned by the way of this age in eating, drinking, and giving in marriage. This was the situation in the days of Noah, and it will be the situation at the time of the Lord’s parousia
17今天的人都在努力研究，目的是为著享受美好的饮食、幸福的婚姻。他们没有想到神的事。对神缺少感觉，在今天是何等普偏！在教育界和商业界更是如此。许多在大学里的人已经被学问的追求麻醉了。他们的教育不过是为了吃喝、嫁娶。那些在商业界的人也已经被赚钱的愿望麻醉了，目的也是为著有更好的吃喝、嫁娶。这已造成了许多的离婚。当一个青年人穷困时，他可能和某一女子结婚。但他赚了更多的钱之后，他也许和妻子离婚，再和别人结婚，渴望有更好的妻子。这种光景要持续下去，在主的巴路西亚将临到时达到极峰。当挪亚的日子，在洪水同著神的审判进来之前，稍微达到了这极峰。就某种意义说，基督的巴路西亚要像与神的审判同来的洪水一样。洪水使审判临到挪亚时代被麻醉的人。巴路西亚要使神的审判临到这被麻醉的世界。基督要降临到地上，将神公义的审判执行在这被麻醉且背叛的世界上。
17People today are studying and working for the purpose of enjoying good eating, good drinking, and a good marriage. They have no thought concerning the things of God. How prevailing is this lack of sense concerning God today! It is prevailing especially in the educational sphere and the commercial sphere. So many in the universities have been drugged by their pursuit of an education. Their education is merely for eating, drinking, and marriage. Those in the commercial field have also been drugged by the desire to make money, also for the purpose of having better eating, drinking, and marriage. This has caused many divorces. When a young man is poor, he may marry a certain woman. But when he makes more money, he may divorce his wife and marry another in his desire for a better wife. This situation will continue until it reaches the climax during the Lord’s parousia. During the days of Noah, this climax was reached a little before the flood which came in with the judgment of God. In a sense, the parousia of Christ will be like the flood coming with God’s judgment. The flood brought judgment upon the drugged people of Noah’s day. The parousia will bring God’s judgment upon this drugged world. Christ will descend to earth and execute God’s righteous judgment upon this drugged and rebellious world
在基督来临之前取去一个，撇下一个
5. Before the Coming of Christ, 5. One Being Taken and the Other Left
18四十、四十一节说，『那时，两个人在田里，取去一个，撇下一个。两个女人在磨坊推磨，取去一个，撇下一个。』按上下文看，这里的『那时』意即到那时候。这指明当世人沉迷于物质的事物，对要来的审判毫无感觉的时候，有些清明、儆醒的信徒要被取去。对沉迷、麻木的人，这该是基督来临的一个兆头。
18Verses 40 and 41 say, “Then shall two men be in the field; one is taken, and one is left. Two women shall be grinding at the mill; one is taken, and one is left.” According to the context, “Then” here means “by that time.” It indicates that while the worldly people are befuddled by the material things, with no sense of the coming judgment, some of the sober and watchful believers will be taken away. To the befuddled people, this should be a sign of Christ’s coming.
19四十节的两个人必是在基督里的弟兄，四十一节的两个女人也必是在主里的姊妹。这由四十二节所指明；这节告诉我们要儆醒，因为不知道我们的主那一天要来。『所以你们要儆醒』和『你们的主，』证明四十至四十一节的两个男人和两个女人，都是信徒。主不会吩咐没有得救的人儆醒，也不是没有得救之人的主。
19The two men in verse 40 must be brothers in Christ, and the two women in verse 41 must be sisters in the Lord. This is indicated by verse 42, which tells us to watch because we do not know on what day our Lord comes. Both “watch therefore” and “your Lord” prove that the two men and the two women in verses 40 and 41 are believers. The Lord would not charge unsaved people to watch, nor is He the Lord of the unsaved
20取去的意思是在大灾难之前被提，这是主来临的兆头，也是给犹太人的兆头。看见两个人在田里工作，以及两个女人在磨坊推磨，是十分有趣的。在田里工作和推磨，都是为著吃。我们的吃和世人的吃有区别。世人读书、工作，我们也读书、工作。然而，世人已被麻醉了，我们却没有被麻醉。我们不过是尽我们的本分以谋生。我们不是为著吃喝、嫁娶；反之，我们维持我们的生存，为要走十字架的道路，成就神的定旨。我们所关心的不是我们的教育、职业或事业。
20To be taken means to be raptured before the great tribulation. This rapture is a sign of the Lord’s coming and a sign to the Jews. It is very interesting to see that the two men are working in the field and that the two women are grinding at the mill. Both working in the field and grinding are for eating. There is a difference between our eating and the eating of the worldly people. The worldly people study and work, and we also study and work. The worldly people, however, have been drugged. But we have not been drugged. Rather, we are simply fulfilling our duty to make a living. We are not for eating, drinking, and marriage; on the contrary, we maintain our existence in order to take the way of the cross to fulfill God’s purpose. Our concern is not for our education, employment, or business
21有些青年人听见这事，可能会说，『我们真高兴听见这话！我们不要再关心学业或工作了。让我们用所有的时间祷告，并且彼此交通。』这样的态度是错误的。请记得，按四十节看，弟兄们在种田；按四十一节看，姊妹们在推磨。磨谷粒是很辛苦的工作。这指明我们基督徒不该选择轻省的工作，我们需要努力工作以谋生。三十八节的吃喝是属世的，但四十、四十一节的种田和推磨是圣别的。倘若取去的人不是在作圣别的事，他们就不能被提。你知道种田可能是圣别的，作牧师却可能很世俗么？圣经教师可能是世俗的；磨谷粒的姊妹却可能是圣别的。许多服事膳食的姊妹，都是圣别的姊妹。那些谈论圣别的人未必圣别。有时候，某些姊妹越谈论圣别，就越不圣别。这样的姊妹最好多花些工夫作饭，用佳肴美点服事她们的丈夫、儿女、以及她们所接待的人。这样作的姊妹就会是圣别的。有些姊妹知道如何交通到圣别，却不知道如何把饭食作好。她们总是为家人作淡而无味的食物，给自己找藉口说，不必为作饭的事浪费时间。但一段时间之后，她们的丈夫、儿女就不满意这样的膳食。这些姊妹越谈论圣别，她们的丈夫、儿女就越不圣别。她们谈论圣别，却没有妥善的顾到她们的家人。我们需要更多圣别的姊妹在磨坊推磨，产生细面。我们没有被麻醉，但我们的确需要得著正确的滋养。
21When some of the young people hear this, they may say, “How glad we are to hear this word! Let’s not care anymore for study or for work. Let us spend all our time praying and having fellowship with one another.” Such an attitude is wrong. Remember, according to verse 40 the brothers were farming, and according to verse 41 the sisters were grinding. Grinding grain is very hard work. This indicates that we Christians should not take easy jobs. We need to work hard in order to make a living. The eating and drinking in verse 38 is worldly, but the farming and grinding in verses 40 and 41 are holy. If the ones taken were not doing something holy, they could not have been raptured. Do you realize that farming can be holy, but working as a pastor can be very worldly? A Bible teacher may be worldly; yet a sister who grinds grain may be holy. Many of the sisters who work at cooking the meals are holy sisters. It is not those who talk about holiness who are necessarily holy. Sometimes the more certain sisters talk about being holy, the less holy they are. It is better for such sisters to spend more time cooking to serve excellent food to their husbands, their children, and those to whom they give hospitality. The sisters who do this will be holy. Some sisters know how to have fellowship about being holy, but they do not know how to do a good job in their cooking. They always cook plain meals for their families, excusing themselves by saying that there is no need for them to waste time in cooking. But after a period of time, their husbands and children are discontent with such cooking. The more these sisters talk about being holy, the less holy their husbands and children become. They talk about holiness, but they do not take proper care of their families. We need more holy sisters to grind at the mill to produce fine flour. We are not drugged, but we do need to be properly nourished
22弟兄们在工作上原则也是一样。弟兄不该谈论圣别而忽略自己的工作。他若这么作，就要被解雇。请注意，被提不是发生在两位弟兄、两位姊妹祷告的时候，乃是在他们工作的时候。我年轻时，人告诉我说，我们在祷告或读经时被提是何等美妙。但主耶稣不是这样说。祂乃是说两个人在种田，两个女人在推磨。他们并不是在禁食、祷告、或读圣经；他们是在作平常的工作。
22The principle is the same with the brothers in their jobs. A brother should not talk about holiness and neglect his job. If he does this, he will be fired. Notice, the rapture does not take place when the two brothers and the two sisters are praying, but when they are working. When I was young, I was told how wonderful it would be to be raptured while we were praying or reading the Bible. But the Lord Jesus does not speak this way. Instead, He says that two men were farming and that two women were grinding. They were not fasting, praying, or reading the Bible; they were doing their ordinary work
23主耶稣说这话的确有明确的目的。祂要给我们看见，当我们等候祂来，并期望被提时，我们必须在每天的职责上非常忠信。我们需要尽力种田，尽力推磨。我们需要正确平衡的为人生活，不是奉献自己作属灵的事，而期望别人照顾的修士生活。那要被提的，乃是在田里工作的弟兄，以及在磨坊推磨的姊妹。
23The Lord Jesus certainly spoke this word with a definite purpose. He wanted to show us that as we wait for His coming and expect to be raptured, we must be very faithful in our daily duties. We need to do the best farming and the best grinding. We need a properly balanced human life, not the life of monks who devote themselves to spiritual things and expect others to take care of them. It is the brothers working in the field and the sisters grinding in the mill who will be raptured
24从前有句格言说，任何人成了传道人，就没有用了。原因是传道人不需要工作谋生。反之，他们生活的担子放在别人身上。我们这样乃是羞耻。我们需要殷勤工作，正确的尽我们的本分。当我们在田里或在磨坊里，我们就可能被提。作妻子和母亲的姊妹，必须尽力推磨，学习如何为家人豫备最健康的膳食。姊妹们，你们的丈夫、儿女若不健康，你们要在主面前负此责任。你们若在主面前顾念这件事，你们就会真正圣别。不要花时间谈论圣别，却要花时间作健康、易消化、可口的膳食。你们需要豫备好的膳食，保守丈夫的生命，建立儿女的健康。这件事包含在主所说的推磨里。
24There used to be a proverb that anyone who becomes a preacher becomes useless. The reason for this proverb is that preachers do not need to work to earn a living. Rather, the burden for their living is placed upon others. It is a shame for us to be like this. We need to work diligently and do our duty in a proper way. When we are in the field or at the mill, we may be raptured. The sisters who are wives and mothers must do the best grinding and learn how to prepare the most healthy meals for their families. Sisters, if your husband and children are not healthy, you will beheld responsible for this before the Lord. If you take care of this matter before the Lord, you will be truly holy. Do not spend your time in talking about holiness, but spend it in cooking healthy, digestible, delicious meals. You need to prepare good meals to preserve the life of your husband and to build up the health of your children. This matter is included in the Lord’s reference to grinding at the mill.
25作父亲和丈夫的弟兄们，也需要在职业上殷勤工作，赚取所需要的钱照顾家人。那些仅仅为了在银行里有巨款而工作的人，都被麻醉了。但我们需要劳苦，好为我们的儿女豫备最好的东西。否则，我们对神或对儿女就不忠信。我们作父母的，必须尽力教育我们的儿女。我们不该有一种态度说，他们高中毕业，从事低贱的工作就彀好了。在田里的意思是，我们关心我们的儿女得著好的𫗪养，并受最好的教育。我们不该是爱世界并且为自己工作赚钱的人。但我们该是殷勤工作，为我们家人赚钱的人。我们有堕落之人的性情，很容易为自己找藉口说，不要花这么多时间在田里或在磨坊。你若这么作，就不会被提。我再说，当你在田里工作，或在磨谷粒的时候，你要被提。
25The brothers who are fathers and husbands also need to work diligently at their jobs to earn the money needed to take care of their families. Those who work simply to have a great deal of money in the bank are drugged. But we need to labor in order to provide the best things for our children. Otherwise, we are faithful neither to God nor to our children. As parents, we must do the best to educate our children. We should not have the attitude that it is good enough for them to graduate from high school and work in a menial job. To be in the field means that we care that our children are fed well and educated in the best way. We should not be those who love the world and work to make money for ourselves. But we should be those who work diligently to earn money for our family. As those with a fallen human nature, it is easy for us to excuse ourselves for not spending so much time in the field or at the grinding. If you do this, you will not be raptured. I repeat, you will be raptured while you are working in the field or grinding out the grain
26两个男人在田里，取去一个，撇下一个；两个女人在磨坊推磨，取去一个，撇下一个。原因是他们在生命的事上有区别。我信取去的是成熟的，撇下的是不成熟的。生命造成这区别。得胜者，在生命上成熟之人的被提，将是给撇下之人的兆头。假定你同一位弟兄在田里工作，突然他被提到诸天之上，那对你的确是个兆头。假定有两位姊妹在磨坊推磨，一位被提到主那里，这对被撇下的姊妹当然是个兆头！
26Of the two men in the field, one is taken and the other is left; and of the two women grinding at the mill, one is taken and the other left. The reason for this is that there is a difference between them in the matter of life. I believe that the one taken is mature and that the one left is immature. The life makes the difference. The rapture of the overcomers, those who are mature in life, will be a sign to those who are left. Suppose you are working in the field with a brother and he is suddenly taken away to the heavens. That would certainly be a sign to you. Suppose two sisters are grinding at the mill, and one is taken away to the Lord. Surely that would be a sign to the sister who was left!
儆醒豫备，因为基督要像贼一样来到
6. Watching and Being Ready 6. Because Christ Will Come as a Thief
27在四十二节，主告诉我们要儆醒，因为我们不知道主那一天要来。然后四十三节说，『但你们要知道，家主若晓得贼在几更天要来，他就必儆醒，不容他的房屋被人挖透。』家主，指信徒；房屋，指信徒在他基督徒的生活里，所建立的行为和工作。贼是在人不晓得的时候，来偷取贵重的物品。主要像贼一样，隐密的临到那些爱祂的人，把他们当作宝贝取走。因此，我们应当儆醒。正如主在四十四节所说的，『所以你们也要豫备，因为在你们想不到的时辰，人子就来了。』这是指主隐密的临到儆醒的得胜者。
27In verse 42 the Lord tells us to watch, for we do not know on what day the Lord will come. Then verse 43 says, “But know this, that if the householder knew in what watch the thief was coming, he would have watched and would not have allowed his house to be broken into.” The householder refers to the believer, and the house, to the believer’s conduct and work which he has built up in his Christian life. A thief comes to steal precious things at an unknown time. The Lord will come secretly as a thief to those who love Him and will take them away as His treasures. Hence, we should watch. “Therefore,” as the Lord says in verse 44, “you also, be ready, for the Son of Man comes in an hour that you think not.” This refers to the Lord’s secret coming to the watchful overcomers
二 、忠信精明
B. Being Faithful and Prudent
28忠信精明的奴仆按时分粮给主的家人
281. The Faithful and Prudent Slave Giving Food 1. to the Lord’sHo use hold at the Appointed Time
29四十五至五十一节论到忠信精明。四十五节说，『这样，谁是那忠信又精明的奴仆，为主人所派，管理他的家人，按时分粮给他们？』忠信是向著主；精明是向著信徒。儆醒是为著被提到主的同在里；忠信是为著在国度里掌权。（太二四47。）
29Verses 45 through 51 are concerned with faithfulness and prudence. Verse 45 says, “Who then is the faithful and prudent slave, whom the master has set over his household to give them food at the appointed time?” Faithfulness is toward the Lord, whereas prudence is toward the believers. Watchfulness is for rapture into the Lord’s presence, but faithfulness is for reigning in the kingdom (v. 47
30四十五节所说的家人，指信徒，（弗二19，）即召会。（提前三15。）分粮给他们，意指在召会里，将神的话和基督当作生命的供应，供应信徒。我们都必须学习，如何按时将生命的供应，供应主的家人。
30The household spoken of in verse 45 refers to the believers (Eph. 2:19), who are the church (1 Tim. 3:15). To give them food is to minister the Word of God with Christ as the life supply to the believers in the church. We all must learn how to minister the life supply to the household of the Lord at the appointed time
31四十六、四十七节说，『主人来到，看见他这样行，那奴仆就有福了。我实在告诉你们，主人要派他管理一切的家业。』这里的有福，是在国度的实现里，得著管理的权柄为赏赐。对于忠信的奴仆，主在诸天之国的实现里，要派他管理一切的家业，作为赏赐。
31Verses 46 and 47 say, “Blessed is that slave whom his master when he comes shall find so doing. Truly I say to you, that he will set him over all his possessions.” To be blessed here is to bere warded with ruling authority in the manifestation of the kingdom. The faithful slave of the Lord will be set overall His possessions as a reward in the manifestation of the kingdom of the heavens.
32那恶仆动手打那些和他同作奴仆的，又和酒醉的人一同吃喝，并且在主
322. The Evil Slave Beating His Fellow Slaves, 2. Eating and Drinking with the Drunken, and Being
要来的荣耀中从主被割断
Cut Off from the Lord in His Coming Glory
33四十八节说，『若是那恶仆心里说，我的主人必来得迟。』恶仆是信徒，因他是主所派的；（太二四；）他称主为『我的主人；』他相信主要来。四十九节说，那恶仆动手打那些和他同作奴仆的，又和酒醉的人一同吃喝。动手打同作奴仆的，就是虐待作同伴的信徒；和酒醉的人一同吃喝，就是与沉醉在属世事物里的世人为伴。
33Verse 48 says, “But if that evil slave says in his heart, My master is delaying his coming.” The evil slave is a believer, because he is appointed by the Lord (v. 45), he calls the Lord “my master,” and he believes that 45 the Lord is coming. Verse 49 says that the evil slave beats his fellow slaves and eats and drinks with the drunken. To be at the fellow slaves is to mistreat the fellow believers, and to eat and drink with the drunken is to keep company with worldly people, who are drunk with worldly things.
34五十、五十一节说，『在想不到的日子，不知道的时辰，那奴仆的主人要来，把他割断，定他和假冒为善的人同受处分；在那里必要哀哭切齿了。』那恶仆的问题不是他不晓得主要来，乃是他不盼望祂来。他不喜欢过一种为著主的来临豫备好的生活。因此，当主回来时，祂要把他割断，定他和假冒为善的人同受处分。把他割断，指从荣耀的基督，和祂国度的荣耀，并祂国度中荣耀的同在被割断，不得在国度的实现里有分于基督和祂国度的荣耀，如忠信的奴仆所要享受的。（太二四45，二五21，23。）这相当于银子比喻(太二五14～30)中『扔在外面黑暗里』的结语；银子的比喻乃是这一段的完成。主不会把那恶仆切碎；主乃要把他从祂自己将在的荣耀中割断。这等于扔在外面黑暗里。
34Verses 50 and 51 say, “The master of that slave shall come on a day when he does not expect him, and in an hour which he does not know, and shall cut him asunder and appoint his portion with the hypocrites; there shall be the weeping and the gnashing of teeth.” The problem with the evil slave is not that he does not know that the Lord is coming, but that he does not expect Him. He does not like to live the kind of life that is prepared for the Lord’s coming. Therefore, when the Lord comes back, He will cut him asunder and appoint his portion with the hypocrites. To cut him asunder means to cut him off. This signifies a separation from the Lord in His coming glory. This corresponds to being cast out into the outer darkness in the conclusion of the parable of the talents (25:14- 30), which is a completion to this section. The Lord will not cut the evil slave in pieces; rather, He will cut him off from the glory in which He Himself will be. This is equal to being cast out into outer darkness
35凡被扔在外面黑暗里的，将要从主，从祂的同在，从祂的交通，并从祂将在的荣耀范围中被割断。这不是永远沉沦，乃是受时代的惩治。谁能说那恶仆不是真信徒？他若不是弟兄，主怎么会指派他工作？主不会把责任指派给假信徒。那恶仆的确是得救的人。在马太福音这卷国度的书中，结局不是得救；结局乃是国度；我们将得著赏赐进入国度，或是将失去赏赐，失去国度的享受，并且遭受惩罚和管教，在那里哀哭切齿。
35Whoever is cast into outer darkness will be cut off from the Lord, from His presence, from His fellowship, and from the glorious sphere in which the Lord will be. This is not to perish eternally, but to be chastened dispensationally. Who can say that the evil slave is not a genuine believer? If he were not a brother, how could his work have been assigned by the Lord? The Lord would not assign duties to a false believer. Certainly the evil slave is a saved one. In Matthew, the book of the kingdom, the issue is not salvation. The issue is the kingdom: whether we shall receive a reward to enter into the kingdom, or whether we shall lose the reward, miss the enjoyment of the kingdom, and suffer punishment and discipline where there will be weeping and gnashing of teeth.