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帖撒罗尼迦后书生命读经 · 第3篇

改正对主来之日

A Word of Correction of the Misconception
1谬见的一段话（二）读经：帖撒罗尼迦后书2:1-12，但以理书9:24-27。我们在前一篇信息里看过关于主耶稣的来临（祂的巴路西亚），以及我们聚集到祂那里（我们被提）之教训的
1Concerning the Day of the Lord’s Coming (2) Scripture Reading: 2 Thes. 2:1-12; Dan. 9:24-27 In the foregoing message we considered the three main schools of teaching concerning the coming of the Lord Jesus, His parousia, and our gathering
2三个主要派别。这些派别是灾前派、灾后派、以及详尽考量整个巴路西亚的一派。我们也看见保罗在帖后二章
2together, our rapture, to Him. These are the schools of pretribulation, post-tribulation, and the school that considers the entire parousia in detail. We also saw
3一至十二节说了一段话，改正对主来之日的谬见。保罗在二章一节说到我们主耶稣基督的来临，和我们聚集到祂那里。保罗在二章二至三节告诉信徒，无论有灵、或言语、或冒使徒之名的书信，说主的日子已经来到，他们的心思都不要贸然摇动，也不要惊慌。他也嘱咐他们，不要让任何人诱骗他们。保罗接著又说，主的日子来到以前，必有背道的事先来，并有那不法的人，就是敌基督，在他自己的时候显露出来。现今那不法的奥秘虽然已经发动，只是还有抑制的因素，但有一天这因素要被除去；那时这不法者必显露出来。然而，主耶稣要用祂口中的气除灭他，并用祂来临（巴路西亚─8）的显现废掉他。这不法者的来临，是照著撒但的运行，行各样的异能、神迹、和虚谎的奇事，并且在那灭亡的人身上，行各样不义的欺骗；因他们不领受对真理的爱，使他们得救。所以，神就使错谬运行在他们里面，叫他们信从虚谎。
3that in 2:1-12 Paul gives a word of correction of the misconception concerning the day of the Lord’s coming. In 2:1 Paul speaks of the coming of our Lord Jesus Christ and our gathering together to Him. In 2:2 and 3 Paul tells the believers not to be quickly shaken in mind nor alarmed, neither by spirit, by word, or by letter, as from the apostles, that the day of the Lord is present. He also charges them not to allow anyone to deceive them. Then Paul goes on to say that the day of the Lord will not come unless the apostasy comes first and the man of lawlessness, Antichrist, is revealed in his own time. At present, although the mystery of lawlessness is already working, there is a restraining factor, but one day this factor will be removed. Then the lawless one will be revealed. However, the Lord Jesus will slay him by the breath of His mouth and bring him to nothing by the appearing of His coming (parousia, v. 8). The coming of the lawless one will be according to the operation of Satan, with all power, signs, and wonders of a lie and with all deceit of unrighteousness among those who are perishing, because they did not receive the love of the truth that they might be saved. Because of this, God will send them an operation of error that they might believe the lie
七十个七
THE SEVENTY WEEKS
4我们在前一篇信息里指出，这不法者，就是敌基督，要在但以理九章所题七十个七的末七后半显现出来。在本篇信息中，我要再说一些话，说到但以理九章七十个七与保罗在2帖后二章一至十二节改正的话彼此之间的关联。
4In the foregoing message we pointed out that the man of lawlessness, Antichrist, will be manifested in the middle of the last of the seventy weeks mentioned in Daniel 9. In this message I would like to give a further word regarding the seventy weeks in Daniel 9 in relation to Paul’sword of correction in Thessalonians 2:1-12.
为以色列民和耶路撒冷已经定了
Determined upon Israel and Jerusalem
5但以理九章二十四节说，『为你本国之民，和你圣城，已经定了七十个七，要止住罪过，除净罪恶，赎尽罪孽，引进永义，封住异象和豫言，并膏至圣者。』在这节经文里，一个七等于七年。因此，七十个七是七年的七十倍，就是四百九十年。但以理蒙指教说，为『你本国之民，和你圣城』已经定了这七十个七。这意思是说，七十个七关系到但以理本国之民，就是以色列人，和圣城耶路撒冷。这节经文也说，要止住罪过，除净罪恶，赎尽罪孽，引进永义，封住异象和豫言，并膏至圣者。我们若细读这一节经文，就会看见这里说到今世的结束。引进永义是指千年国，那时地上就会有公义。因此，这一节经文指明，七十个七要一直到今世的末了，并要带进千年国。
5Daniel 9:24 says, “Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and seal up the vision and prophecy, and to anoint the Most Holy.” In this verse a week equals seven years. Seventy weeks, therefore, are seventy times seven years or four hundred ninety years. Daniel was told that these seventy weeks are determined upon “thy people and upon thy holy city.” This means that the seventy weeks are related to Daniel’s people, the children of Israel, and to the holy city, Jerusalem. This verse also speaks of finishing the transgression, making an end of sins, making reconciliation for iniquity, bringing in everlasting righteousness, sealing up the vision and the prophecy, and anointing the Most Holy. If we read this verse carefully, we shall see that it speaks of the ending of this age. The bringing in of everlasting righteousness refers to the millennium, to the thousand-year kingdom, when there will be righteousness on earth. Therefore, this one verse indicates that the seventy weeks will reach unto the end of this age and will bring in the thousand-year kingdom.
直到有受膏君的时候
Unto Messiah the Prince
6但以理九章二十五节说，『你当知道，当明白，从出令重新建造耶路撒冷，直到有受膏君的时候，必有七个七，和六十二个七；正在艰难的时候，耶路撒冷城连街带濠，都必重新建造。』本节里的七个七，是指四十九年。你若读以斯拉记和尼希米记，就会看见从波斯王下诏重建耶路撒冷开始，到重建工作完成，共四十九年。这节也说到六十二个七这段时间；这等于四百三十四年。最先的七个七，加上六十二个七，总计四百八十三年。这样，还有末了一个七，就是七年的一段时期，留在将来。最初的四十九年是从下诏重建耶路撒冷开始，到重建工作完成。四百三十四年是从耶路撒冷重建完成，直到有受膏君的时候。二十五节末了说，『正在艰难的时候，耶路撒冷城连街带濠，都必重新建造。』这是指最初七个七的建造，也就是头一段四十九年的时间。
6Daniel 9:25 says, “Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem, unto the Messiah the Prince, shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times.” The seven weeks in this verse denote forty-nine years. If you study the books of Ezra and Nehemiah, you will see that from the time that the king of Persia gave the commandment to rebuild Jerusalem unto the completion of this rebuilding was forty-nine years. Verse 25 also speaks of a period of threescore and two weeks, or sixty-two weeks. This is equal to four hundred thirty-four years. The first seven weeks and the sixty-two weeks yield a total of four hundred eighty-three years. This leaves the last week, a period of seven years, for the future. The first forty-nine years go from the commandment to rebuild Jerusalem to the completion of the rebuilding. The four hundred thirty- four years extend from the building of Jerusalem to Messiah the Prince. The last part of verse 25 says that the “street shall be built again, and the wall, even in troublous times.” This refers to the building that took place during the first seven weeks, that is, during the first period composed of forty-nine years
必有一王要来
The Prince That Shall Come
7二十六节说，『过了六十二个七，那受膏者必被剪除，一无所有，必有一王的民来毁灭这城，和圣所；至终必如洪水冲没，必有争战；一直到底，荒凉的事已经定了。』剪除，指基督（弥赛亚）被钉十字架。基督被剪除不是为祂自己，乃是为我们。祂为我们钉了十字架。
7Verse 26 says, “And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined.” The words “cut off” refer to the crucifixion of Christ, the Messiah. Christ was cut off not for Himself but for us. He was crucified for us.
8『必有一王的民来』是指提多的民，提多是罗马的太子。主后七十年，罗马军队在提多率领下，彻底毁灭了耶路撒冷和殿（圣所）。史学家约瑟夫（Josephus）所写的历史，描述这场可怕的毁灭行动。二十七节说，『一七之内，他必与许多人坚定盟约，一七之半，他必使祭祀与供献止息；那行毁坏可憎的如飞而来，并且有忿怒倾在那行毁坏的身上，直到所定的结局。』这一节里的代名词『他』，是指二十六节的『王』。但这个『他』事实上就是要来的敌基督。从豫表看，提多就是敌基督的豫像。提多在主后七十年所作的事，将来敌基督还要再作一次。因此，但以理九章这里的豫言，把这两位当作一位看待；第一位─提多是豫像，第二位─敌基督是应验。以提多为表征或豫像的敌基督，要照二十七节所说，『一七之内，他必与许多人坚定盟约。』这约是一项协议，豫定有效期间为七年。这七年是但以理九章二十四节所题七十个七的末七。在这末了的七年之半，敌基督要『使祭祀与供献止息』。这意思是说，他要阻止犹太人在殿里的坛上献祭，也要开始逼迫各种宗教。
8The “people of the prince that shall come” is a reference to the people of Titus, a prince of the Roman Empire. In A. D. 70 the Roman army under the leadership of Titus thoroughly destroyed Jerusalem and the temple, the sanctuary. The history written by Josephus describes this terrible destruction. Verse 27 says, “And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” In this verse the pronoun “he” refers to “prince” in verse 26. However, this “he” will actually be the coming Antichrist. In typology, Titus was a prefigure of Antichrist. What he did in A. D. 70, Antichrist will repeat in the future. Hence, the prophecy here in Daniel 9 regards the two as one: the first, Titus, is the prefigure; the second, Antichrist, is the fulfillment. The Antichrist, the one typified or prefigured by Titus, will according to verse 27 “confirm the covenant with many for one week.” This covenant will be an agreement that is intended to last for a period of seven years. This seven years is the last of the seventy weeks mentioned in Daniel 9:24. In the midst of the last week, the last seven years, Antichrist will “cause the sacrifice and the oblation to cease.” This means that he will stop the Jews from offering sacrifices on the altar in the temple and will begin to persecute every kind of religion
9召会时代是插进来的一段时间从下诏重建耶路撒冷城开始，直到重建工作完成，共计四十九年，或是七个七。从重建工作完成到基督钉十字架，是六十二个七，或是
9The Church Age as an Insertion From the time the commandment was given to rebuild the city of Jerusalem until the completion of this rebuilding was forty-nine years, or seven weeks. Then the time from this completion to the crucifixion of
10四百三十四年。基督钉十字架以后，
10Christ was sixty-two weeks, or four hundred thirty
11七十个七就暂时悬起来。这一段虚悬的时期，要一直持续到今世末了
11four years. After the crucifixion of Christ, the seventy weeks were suspended. This suspension will continue
12七年开始的时候。
12until the beginning of the last seven years of this age
13主耶稣在四福音里说，由于祂钉了十字架，神要弃绝以色列人。
13In the four Gospels the Lord Jesus said that because of His crucifixion God would give up the children of Israel
14因此，他们的历史在主钉十字架的时候虚悬了。从那时起，他们就被神弃绝。神暂时将他们摆在一边，放弃了他们。神圣的历史由召会接续下去。这意思是说，召会的历史从六十九个七的末了，一直到七十个七的开始。换句话说，召会时代就等于七十个七暂时停止的那一段时间。我们也可以说，召会时代─召会的整个历史─就是在以色列人两部分历史中间插进的一段时间。
14Therefore, their history was suspended at the cross, and from that time onward they have been forsaken by God. God has temporarily set them aside, put them away. The divine history then comes to the church. This means that the history of the church occupies the period of time between the end of the sixty-ninth week and the beginning of the seventieth week. In other words, the church age is equal to the time during which the seventy weeks are suspended. We may also say that the age of the church, the entire history of the church, is an insertion wedged in between two parts of the history of the children of Israel.
15这样的领会完全符合主耶稣在马太福音所说一些比喻中所启示的。譬如，马太二十一章三十三至四十六节的比喻，说到神国度的转迁。在这比喻里，葡萄园是耶路撒冷城，园户是以色列的首领。马太二十一章四十一节说，『他们说，他必凶恶的除灭那些恶人，将葡萄园另租给那按时候交果子的园户。』主后七十年，罗马太子提多和他的军队毁灭耶路撒冷时，这话就应验了。主耶稣在摆设婚筵的比喻里说，『王就动怒，发兵除灭那些凶手，烧毁他们的城。』（太二二7。）这是罗马的军兵在提多率领之下，毁灭耶路撒冷。马太二十二章九节指出，新约的传扬已经转向外邦人：『所以你们要往岔路口去，凡遇见的，都召来赴婚筵。』
15This understanding corresponds fully to what is revealed in certain of the parables uttered by the Lord Jesus in the Gospel of Matthew. For instance, the parable in Matthew 21:33-46 speaks of the transfer of the kingdom of God. In this parable the vineyard is the city of Jerusalem, and the husbandmen are the leaders of the Israelites. Matthew 21:41 says, “They say to Him, He will miserably destroy those evil men, and will lease the vineyard to other husbandmen, who will render the fruits to him in their seasons.” This was fulfilled when the Roman prince, Titus, and his army destroyed Jerusalem in A. D. 70. In the parable of the marriage feast the Lord Jesus says, “And the king was angry; and he sent his troops and destroyed those murderers and burned their city” (Matt. 22:7). These were the Roman troops under Titus which destroyed Jerusalem. Matthew 22:9 indicates that the preaching of the New Testament has turned to the Gentiles: “Go therefore to the thoroughfares, and as many as you find, call to the marriage feast
第七十个七、千年国和永世
The Seventieth Week, the Millennium, and Eternity
16这些比喻指明，主耶稣钉十字架以后，神弃绝了以色列人，而全心注意召会。因此，基督钉十字架时，以色列人的历史就暂告停止。这段虚悬的时间要一直持续到召会时代的末了；那时，神要再次眷临以色列人。然后但以理书中七十个七的末七就开始了。这第七十个七以后乃是千年国，基督要在地上作王一千年。千年国以后是新天新地和新耶路撒冷。那就是永世。
16These parables indicate that after the crucifixion of the Lord Jesus, God gave up the children of Israel and focused His attention on the church. Therefore, at the time of Christ’s crucifixion, the history of the children of Israel was suspended. This suspension will continue until the end of the church age, when God will once again visit the children of Israel. Then the last of Daniel’ss even ty weeks will begin. After this seventieth week, there will be the millennium, the thousand- year reign of Christ on earth. The millennium will be followed by the new heaven and the new earth with the New Jerusalem. That will be eternity
The Breaking of the Covenant
毁约
17敌基督将会大有权能。为这缘故，犹太人惧怕他，逼不得已与他达成协议，订立盟约，豫定有效期间为七年。根据那个约定，敌基督要向犹太人保证，不逼迫他们的宗教。但在末七（末了七年）之半，敌基督要毁约。他会强迫犹太人停止供献的事，他甚至坐在神的殿里，宣称自己是神。帖后二章四节说到敌基督那不法的人：『他是那敌对、且高抬自己超过一切称为神，或受人敬拜者的，甚至坐在神的殿里，展示自己，说他就是神。』
17Antichrist will be extraordinarily powerful. For this reason, the Jews will be afraid of him and will be compelled to make an agreement, a covenant, with him that is intended to last for seven years. According to that covenant, Antichrist will promise the Jews that he will not persecute their religion. However, in the middle of the last week, the last seven years, Antichrist will break this covenant. He will force the Jews to stop offering the sacrifices, and he will seat himself in the temple of God, claiming that he is God. Speaking of Antichrist, the man of lawlessness, 2 Thessalonians 2:4 says, “Who opposes and exalts himself above all that is called God or an object of worship, so that he seats himself in the temple of God, proclaiming himself that he is God.”
18圣经把七十个七的末七分为两部分。这末了的七分成两半，是在敌基督毁了他与犹太人所立之约的时候；他禁止再有供献的事，并且坐在基督的殿里。关于第七十个七的前半，圣经没有说到多少，却有许多话说到末了的三年半。这七的后半称为『一载、二载、半载』，也就是三年半，启示录也将其说成四十二个月和一千二百六十天。（启十一2～3，十三5。）
18In the Bible the last of the seventy weeks is divided into two parts. What divides this week in half is Antichrist’s breaking his covenant with the Jews, forbidding the continuation of the sacrifices, and seating himself in the temple. The Bible does not say much about the first half of the seventieth week; however, it has much to say about the second half. This second half is called “time, times, and half a time,” that is, three and a half years; it is also described as forty-two months and twelve hundred sixty days (Rev. 11:2-3; 13:5
主从宝座降临空中
THE LORD’S DESCENT
19当敌基督在地上运行时，主耶稣要开始从天上来到空中。圣经没有清楚告诉我们，主何时开始这样的行动。我仔细研读的结果，可以说，这行动开始的时候，非常接近末七后半。启示录十二章指明，男孩子要被提到神的宝座前。从启示录这卷书我们也可以知道，末了的三年半是在男孩子被提以后开始的。男孩子被提时，主耶稣还在天上的宝座上。
19FROM THE THRONE TO THE AIR While Antichrist is moving on earth, the Lord Jesus will begin to move from the heavens to the air. We are not clearly told at what time the Lord will begin this move. As a result of careful study, I would say that this will begin very close to the middle of the last seven years. Revelation 12 indicates that the manchild will be raptured to the throne of God. From the book of Revelation we also know that the last three and a half years will begin after the manchild is raptured. At the time of the rapture of the manchild, the Lord Jesus will still be on the throne in heaven
20不仅如此，启示录十四章的十四万四千人─归与神和羔羊的初熟果子，也要被提到神的宝座前。这十四万四千初熟的果子，不是被提到空中，乃是被提到天上，也就是天上的锡安山。出埃及二十三章十九节说到初熟之物被送到耶和华神的殿，作神的享受：『地里首先初熟之物，要送到耶和华你神的殿。』这表征初熟的果子被提到天上。根据启示录十四章，庄稼，大体的信徒，要被留在地上，经过末七的后半，就是大灾难的期间。男孩子和初熟的果子被提到宝座不久之后，主耶稣也许就开始从宝座降临空中，隐藏在云里。
20Furthermore, the one hundred forty-four thousand, first-fruit to God and the Lamb, in Revelation 14 will also be raptured to the throne of God. These one hundred forty-four thousand firstfruit will not be taken to the air; rather, they will be taken to the heavens, even to the heavenly Mount Zion. The rapture of the firstfruit to the heavens is typified by the firstfruit in Exodus 23:19 being brought into the house of the Lord for God’s enjoyment: “The first of the firstfruits of thy land thou shalt bring into the house of the Lord thy God.” According to Revelation 14, the harvest, the majority of the believers, will be left on earth to pass through the second half of the last seven years, which will be the period known as the great tribulation. Shortly after the manchild and the firstfruit are raptured to the throne, probably the Lord Jesus will begin His descent from the throne to the air, concealed in a cloud
21收割庄稼在这幅图画里，帖前四章该摆在那里才合式？帖前四章的被提，必定与启示录十四章的收割庄稼是一致的。这庄稼可能在末了三年半结束时收割（被提）。这意思是说，大灾难快要结束时，庄稼就要收割了。
21THE REAPING OF THE HARVEST Where does 1 Thessalonians 4 fit into this picture? The rapture in 1 Thessalonians 4 must correspond to the reaping of the harvest in Revelation 14. This harvest will be reaped, raptured, probably at the end of the last three and a half years. This means that the harvest will be reaped toward the very end of the great tribulation
22保罗在帖后二章三节说，『不要让任何人用任何方法诱骗你们；因为那日子〔主的日子〕以前，必有背道的事先来，并有那不法的人，就是灭亡之子，显露出来。』在背道的事和不法的人显露出来之后，主的巴路西亚就要显现。敌基督要在末七之中完全显露出来。敌基督必定先显露出来，然后主的巴路西亚就要显现。保罗在八节说，『那时这不法者必显露出来，主耶稣要用祂口中的气除灭他，并用祂来临的显现废掉他。』这指明主的来临（巴路西亚），在公开显现以前是隐密的。这也指明主的来临持续一段时间，先是隐密的，然后显与众人。在末了三年半期间，主的巴路西亚会秘密的发生。然后在主耶稣除灭敌基督时，祂的巴路西亚才显现。因此，主的巴路西亚在祂从天上来到空中时开始，到显与众人时结束。
22In 2 Thessalonians 2:3 Paul says, “Let no one deceive you in any way; because it [the day of the Lord] will not come unless the apostasy comes first and the man of lawlessness is revealed, the son of destruction.” After the apostasy and the revealing of the man of lawlessness, there will be the appearing of the Lord’s parousia. The revelation of the Antichrist will be completed during the last seven years. This revelation of Antichrist must be first, and then there will be the appearing of the Lord’s parousia. In verse 8 Paul says, “And then the lawless one shall be revealed (whom the Lord Jesus will slay by the breath of His mouth and bring to nothing by the appearing of His coming).” This indicates that the Lord’s coming parousia) will first be hidden and then will appear openly. This also indicates that the Lord’s coming involves a period of time. It will remain in secret for a period of time, and then will appear to the public. The Lord’s parousia will take place secretly during the last three and a half years. Then when the Lord Jesus slays Antichrist, His parousia will appear. Therefore, the Lord’s parousia will begin with His coming from the heavens to the air and will be completed with its public appearing