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希伯来书生命读经 · 第22篇

存留之安息日的安息（五）

THE REMAINING SABBATH REST (5)
1圣经是神的启示。我们若要明白这启示中任何主要的部分，就必须顾到圣经中所建立并启示的支配原则。整本圣经的支配原则，就是神在已过的永远里定了旨意，立了计画，要将祂自己同祂的权柄彰显出来。神这永远的定旨和计画，在创世记头二章和启示录末二章，已经完全启示出来。创世1记一至二章给我们看见，人是神所造之宇宙的中心。虽然神创造了天地和其中的万物，但中心却是人。神造人的方法很特别；祂乃是用地上的尘土造人，（二7，）且是照著祂自己的形像造的。（一26。）因此，人这单一的实体带有两样东西：尘土和神的形像。人的本质是属土的，人的彰显却是神圣的。在人这一个实体身上，我们看见一个奇妙的原则，就是一个受造之物带有属土的本质和神圣的形像。当人彰显神的形像，并有神的管治权施行祂的权柄时，神就安息了。在前几篇里我们看过，这就是安息日之安息的真义。那是圣经最开头的情形。到圣经末了，我们就看到终极的完成，就是新天新地和新耶路撒冷。在新天新地里，地比天更有用，因为新耶路撒冷是在地上。我们若仔细读启示录，就会看见新耶路撒冷不是物质的建筑物，乃是由一班活的人所组成活的构成，就如其中羔羊的十二使徒和以色列的十二支派都是活人。（二一12，。）新耶路撒冷城有神显出的样子，完满的将神彰显出来。再者，神的宝座也在城中，神的权柄在此完全通行。这就是神永远的国。所以，在新耶路撒冷里神得著完全的安息，得著祂永远的安息日。这件事乃是整本圣经的支配原则。
1The Bible is the revelation of God. If we are to understand any major aspect of this revelation, we must take care of the governing principles established and revealed in the Bible. The governing principle of the Bible as a whole is that God in eternity past made a purpose, a plan, which was to express Himself with His authority. This plan, God’s eternal purpose, is thoroughly revealed in the first two chapters of Genesis and the last two chapters of Revelation. In Genesis and 2 we see that man is the center of God’s created universe. Although God created the heavens, the earth, and millions of other items, the central item is man. God made man in a very specific way, forming him out of the earth (Gen. 2:7) and in His own image (Gen. 1:26). Hence, man, a single entity, bears two things: the earth and the image of God. In substance man is earthly, but in expression he is divine. In this one entity, man, we see a wonderful principle—one creature bearing the earthly substance and the divine image. When man expressed God’sim age and exercised His authority in His dominion, God was at rest. As we have seen in previous messages, this is the significance of the Sabbath rest. That was the situation at the very beginning of the Bible. When we go to the end of the Bible, we see the consummation: the new heaven and the new earth with the New Jerusalem. In the new heaven and new earth, the earth will be more useful than heaven because the New Jerusalem will be on the earth. If we read Revelation carefully, we shall see that the New Jerusalem is not a physical building, but a living composition composed of living persons, such as the twelve Apostles of the Lamb and the twelve tribes of Israel (Rev. 21:12, 14). The city of New Jerusalem will 14 bear the appearance of God and express Him in a full way. Moreover, God’s throne will be in that city, and God’s authority will be fully exercised there. This is the eternal kingdom of God. Therefore, in the New Jerusalem God will have complete rest and obtain His eternal Sabbath. This matter is the governing principle of the whole Bible.
拾 玖宇宙的三个时期
XIX. THE THREE PERIODS OF THE UNIVERSE
2我们若要认识圣经，就必须对圣经有全盘的观点。你知道宇宙是由三个时期组成的么？头一个时期是在亚当被造之前，称为亚当以前的时代。正如在亚当被造之前，宇宙早已经有了。这第一个时期有多长，没有人知道。宇宙的第二个时期是从创世记一章二节开始，直到要来千年国的末了，也就是从亚当被造，直到千年国末了。这一段时间很短，大概不会超过七千年。我们可能觉得这段时间很长，但在神看来，七千年就如同七天一样，因为对神而言，千年如一日。（彼后三8。）在第二个时期之后，就是宇宙的第三个时期，也就是新天新地和新耶路撒冷，这个时期要持续到永远。我们要透彻的认识圣经，就必须明白宇宙这三个时期。
2If we are to know the Bible, we need to have an overall view of it. Do you realize that the universe is composed of three periods? The first period was the time before Adam, the period that is called the pre-Adamic age. As we saw in universe was already in existence. No one can tell how long that first period of time was. The second period of the universe extends from Genesis 1:2 through the end of the coming millennium, from the time of the creation of Adam until the end of the millennium. This period of time is quite short, perhaps not more than seven thousand years. Although we may think that this is a long time, in God’s e yes seven thousand years are the equivalent of seven days, for to Him a thousand years are as one day (2 Pet. 3:8). Following this second period, there will be the third period of the universe—the new heaven and the new earth with the New Jerusalem. That period will last for eternity. In order to know the Bible thoroughly, we must understand these three periods of the universe.
3宇宙的第一个时期，乃是堕落的时期。神创造了，撒但来破坏，于是神来审判全宇宙。在创世记一章二节，神来开始复造。严格的说，只有创世记一章一节是说到神原初的创造，第二节乃是神复造的开始。在神的复造里，也有进一步的创造。譬如人并不是复造的，乃是创造的。从神复造开始，一直到祂的定旨完成，这段时间大约是七千年。因为神乃是用这一段时间完成祂永远的定旨，所以我们可称这一段时期为完成的时期。完成的时期开始于人的被造。人是神创造的。神的复造只是把堕落的宇宙恢复到一种光景，适合人的受造和生存。主耶稣的再来，不是完成时期的结束，因为旧天旧地在主回来以后还要继续存留一千年。那一千年将是完成时期的延续。主的再来，是神完成祂的定旨进一步的手续。所以，神完成祂的定旨，乃是开始于人的受造，完成于千年国的末了，而不是完成于主再来的时候。
3The first period of the universe was the period of the fall. God created, Satan damaged, and God came in to judge the universe. In Genesis 1:2 we have the start of God’s re-creation. Strictly speaking, only verse 1 of Genesis refers to God’s creation, for verse 2 is the beginning of God’s re-creation. Within God’s re-creation there was further creation. Man, for instance, was not a re-creation but a creation. From the time of God’s re-creation until the full completion of His purpose will be a period of approximately seven thousand years. Since it is during this span of time that God accomplishes His eternal purpose, we may call this the period of accomplishment. The period of accomplishment began with the creation of man. Man was God’s creation. God’s re-creation only recovered the fallen universe back to a condition suitable for man’s creation and existence. The second coming of the Lord Jesus will not end the period of accomplishment, because the old heaven and old earth will continue for another thousand years after the Lord’s coming back. Those one thousand years will be a continuation of the period of accomplishment. The Lord’s second coming i seven a further step in the accomplishment of God’s purpose. Therefore, God’s accomplishment of His purpose began with the creation of man and will be completed not at the time of the Lord’s second coming but at the end of the millennium
4在完成的时期之后，新天新地和新耶路撒冷就来临。那就是永远安息的时期，也就是完全安息的时期。将来这永远的时期，是无终止的安息日。我们的父，我们的救主，以及所有蒙救赎的人，都要在那里。这是我们的定命，也是我们的前途。我们的前途乃是永远的安息日，我们的父，我们的救主，以及每一个圣
4After the period of accomplishment, the new heaven and the new earth with the New Jerusalem will come. That will be the period of the eternal Sabbath, the time of the complete Sabbath. The eternal period in the future will be an unending Sabbath. Our Father, our Savior, and all the redeemed ones will be there. This is our destiny, our future. Our future is the eternal Sabbath where our Father, our Savior, and all of us will be at rest for eternity
5徒，都要在那里一同安息，直到永远。
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贰 拾神定旨的完成
XX. THE ACCOMPLISHMENT OF GOD’S PURPOSE
6让我们来看，神如何完成祂的定旨。首先，祂创造人。人按照天然的构成，不能真正成就神的定旨；人只不过是一张照片，一个豫像而已。但即使从这张照片上，我们也可以看见一些叫神满意的特点。旧约主要启示两件事，就是神创造人和呼召人。神造了亚当，呼召了亚伯拉罕。亚伯拉罕包括以撒、雅各、以及雅各所有的儿女，乃是团体的蒙召者。所有以色列人，都在亚伯拉罕里蒙召。因此，亚伯拉罕是一个团体人，是叫神满足的又一个豫像。我们在这个团体人身上看到的，比在亚当身上看到的更多，因为亚当只是单个人，来作叫神满足的照片；而亚伯拉罕，包括他所有的后裔，却是一个完整的团体人，作叫神满足的豫像。旧约就是启示这两个叫神满足的豫像，一个是单个的，一个是团体的。然而，原则上二者都同样启示，甚么是神的满足。我们需要这样全盘的看见，才能明白圣经。旧约给我们看见的是豫像，新约启示的是实际。神亲自来成为一个人，把祂自己如同种子撒在人类这块土地里。我们绝不该把人类和土地分开，因为在本质上，二者是一样的。圣经清楚的说，人是出于土，也属于土。神来把祂自己如同种子，撒在人这块真地土里。这一粒麦子落在人性的土里死了，然后在复活里产生许多子粒，这些子粒又成为一个饼，就是召会。（约十二24，林前十17。）在召会这个饼里，我们看见神的彰显和神的管治。在召会这里有神的国，神的权柄在此通行，神的形像在此彰显。因此，召会乃是神的安息，也就是神定旨真正而实际得著完成的第一个时期。但是还需要另一个时期。第一个时期是主第一次来临的时候，第二个时期始于祂第二次来临。祂的定旨要真正得著完成，就需要祂来两次。祂第一次来，是把祂自己种到人里面；祂第二次来，是要收割祂第一次来所种的。祂第一次来的时候，有的事成就了─召会产生了，有了一个安息日；但这并没有使祂的定旨完全完成。祂的再来要成就更多的事，带来更完满的安息日。祂第一次的来，带来头一个真安息日，但这安息日并不是完满的安息日，因为神的定旨还没有完成。因此，需要祂再来，好完成神永远的定旨。这意思是说，神永远的定旨，不会在主第二次再来之前成就。换句话说，若没有千年国，神永远的定旨是不能完全完成的。
6Let us now see how God accomplishes His purpose. Firstly, He created man. In his natural make-up, man is not the genuine fulfillment of God’s purpose, but only a photograph, a prefigure. But even in this photograph we can see the features of God’s satisfaction. The Old Testament mainly reveals two things: God’s creation of man and His calling of man. God made Adam and called Abraham. Abraham, including Isaac, Jacob, and all Jacob’s children, was the corporate called one. All the children of Israel were called in Abraham. Thus, Abraham was a corporate man, a prefigure once again of God’s satisfaction. In this corporate man we can see much more than we can with Adam, for Adam was only a single man as a photograph of God’s satisfaction, while Abraham, including his descendants, was a complete, corporate figure of God’s satisfaction. The Old Testament reveals these two prefigures of God’s satisfaction, one individual and the other corporate. However, in principle both are the same, revealing what God’s satisfaction is. We need to have such an overview if we are to understand the Bible. While the Old Testament shows us the prefigure, the New Testament reveals the reality. God Himself came to be a man, to be the seed which He Himself has sown into mankind as the earth, the soil. We should never separate mankind from the earth, because in substance these two are one. The Bible clearly says that man came out of the earth and belongs to the earth. God came to sow Himself as a seed into humanity, the real earth. This one grain of wheat fell into the earth of humanity, died, and in resurrection produced many grains which have been formed together into one loaf, the church (John 12:24; 1 Cor. 10:17). In this loaf, the church, we have God’s express i on and God’s dominion. Here in the church is God’s kingdom where God’s authority is exercised and His image is expressed. Hence, the church is God’s Sabbath, the first stage of God’s accomplishment of His purpose in a genuine and real way. But there is the need of another stage. The first stage was with the Lord’s first coming, and the second stage will begin with His second coming. In order for Him to accomplish His purpose in a genuine way, He needs to come twice. In His first coming, He sowed Himself into mankind, and in His second coming He will reap what He sowed in His first coming. Something was accomplished with His first coming — the church was produced, and there was a Sabbath—but this is not the full completion of His purpose. His second coming will accomplish more, bringing in a fuller Sabbath. His first coming brought in the first real Sabbath, but this Sabbath is not the full Sabbath, because the accomplishment of God’s purpose has not yet been completed. Thus, there is a need of His coming again to complete His accomplishment of God’s eternal purpose. This means that God’s eternal purpose could never be accomplished before the Lord’s second coming. In other words, God’s eternal purpose cannot be fully completed without the millennium.
7在神永远定旨的成就上，千年国将是最后的，也是最重要的部分。我必须强调这一点，因为历世纪以来，大多数圣经教师都有一种观念，认为主回来时，一切就都完成了。根据这个观念，主的再来显然就是旧宇宙的结束，新天新地的开始。当主耶稣回来的时候，千年国这美妙的时候就开始了。但无论千年国是多么美妙，那时旧天旧地仍然存在。千年国顶多不过是万物复兴的时候。（徒三21。）天和地都要在千年国期间得著复兴，但天和地仍然是旧的，还没有换新。旧天旧地还要等一千年之后，才能换成新天新地。从亚当受造，直到基督第二次来，大约共有六千年，其结果要带进宇宙的复兴，但宇宙还没有得著更新，那还需要一千年。直等到末了的一千年过去，整个宇宙才从旧的变成新的，那时才有新天新地和新耶路撒冷。你仍然持守老观念，以为基督第二次来的时候，一切就都好了么？那时并非一切都好。在千年国的时候，撒但虽被捆绑，却未完全受对付。在千年国末了时，撒但还要从监禁中被释放，而迷惑列国，带领他们与主争战。（启二十7～9。）在千年国之后，撒但仍然要作工敌对神。不仅如此，在千年国期间，人性里的邪恶，还没有完全受对付。那时列国虽然都被征服，但到那时期的末了，歌革和玛各还要再次背叛，这证明背叛的元素还在人里面。第三，死这最后的仇敌，（林前十五26，）不是在基督第二次来时被扔到火湖里，乃是在千年国的末了被扔到火湖里。（启二十14。）因此，这三件邪恶的东西：撒但、人背叛的性情、死，直到千年国的末了仍然存在。这些事实摆在这里，我们怎么能说基督第二次来时，一切就都好了？主仍需要一些时间，好从神永远的宇宙中，除去这三件邪恶的东西。
7The millennium will be the last and most crucial part of the accomplishment of God’s eternal purpose. I need to stress this point strongly because throughout the centuries most Christian teachers have held the concept that when the Lord Jesus comes back everything will be completed. According to that concept, the Lord’s coming back apparently means the end of the old universe and the beginning of the new heaven and the new earth. When the Lord Jesus comes back, a wonderful time, the millennium, will begin. But regardless of how wonderful the millennium will be, during that time the old heaven and old earth will still remain in existence. At most, the millennium will be a time of restoration (Acts 3:21, Gk.). Heaven and earth will be restored during the millennium, but they will not yet be changed from the old to the new. The changing of the old heaven and earth into the new heaven and earth will require another thousand years. The approximately six thousand years from the creation of Adam until the second coming of Christ will issue in a restoration of the universe, but it will not result in a renewal of the universe. That requires another thousand years. After the last thousand years have passed, the entire universe will be changed from the old to the new. Then there will be a new heaven and new earth with the New Jerusalem. Do you still hold on to the concept that everything will be all right at the time of Christ’s second coming? Not everything will be all right at that time. Although Satan will be bound, he will not be fully dealt with during the millennium. At the end of the millennium, he will be loosed from his prison, will deceive the nations, and will lead them in battle against the Lord (Rev. 20:7-9). After the millennium, Satan will still work against God. Furthermore, the evil in human nature will not be completely dealt with during the millennium. Although all the nations will be subdued, at the end of that time Gog and Magog will rebel once again, proving that the element of rebellion in man will still be present. Thirdly, death, the last enemy (1 Cor. 15:26), will not be cast into the lake of fire at the second coming of Christ, but at the end of the millennium (Rev. 20:14). Thus, three evil things, Satan, the rebellious nature of man, and death, will still exist even at the end of the millennium. Since this is the case, how can we say that by the second coming of Christ everything will be all right? The Lord still requires some time to work in order to eliminate these three evil things from God’s eternal universe.
8在撒但、人背叛的性情以及死之外，还有两件消极的东西，也要等千年国完了才对付。第一是海，表征一切消极的事物，要等到千年国结束才完全除去。在新天新地里，不再有海。（启二一1。）第二，所有未得救而死了的人，也要等到千年国完了，才受审判。（二十11～15。）千年国末了，未得救而死了的人都要复活，站在白色大宝座前受审判，决定他们永远的定命；凡名字没有记在生命册上的，就被扔在火湖里。这是旧天旧地最后要结束的事项。这事以后，整个旧宇宙就全都过去，而带进新天新地和新耶路撒冷。在新天新地里，不再有撒但、人背叛的性情、死亡和海。不要信说，当主再来时，一切事就都解决了。我们惟有到了新天新地，在新耶路撒冷里，才能大声欢呼：『阿利路亚，现今一切都好了！』今天我们是在召会生活中享受安息日的安息。这虽然很好，但我们还在等候主再来，带我们进入更好的安息日。这个安息日称为『复兴』。（徒三21。）但即使这也不是最好、最终的安息日，因为撒但、人背叛的性情、死亡、海、以及一切未得救而死了的人，还需要受对付。第一个安息日带进第二个安息日，第二个安息日带进第三个安息日。召会带进国度，国度带进新天新地和新耶路撒冷。
8Along with Satan, the rebellious human nature, and death, there are two more negative items that will not be dealt with until the end of the millennium. Firstly, the sea, a sign of negative things, will not be fully removed until the end of the millennium. In the new heaven and the new earth there will be no more sea (Rev. 21:1). Secondly, all the dead unsaved people will not be judged until the end of the millennium (Rev. 20:11-15). At the end of the millennium, the dead unsaved people will be resurrected and judged at the white throne for their eternal destiny, and everyone whose name is not found in the book of life will be cast into the lake of fire. That will be the last item of the termination of the old heaven and the old earth. Following that, the entire old universe will be over, and the new universe with the New Jerusalem will be ushered in. In the new heaven and new earth there will be no more Satan, rebellious human nature, death, or sea. Do not believe that everything will be settled at the time of the Lord’s second coming. Only when we are in the new heaven and new earth with the New Jerusalem will we be able to shout, “Hallelujah, everything is now all right!” Today we are enjoying the Sabbath rest in the church life. Although this is good, we are waiting for the Lord’s coming back, because that will usher in a better Sabbath. This Sabbath is called a “restoration” (Acts 3:21, Gk.). But even this is not the best, the ultimate Sabbath. Satan, the rebellious human nature, death, the sea, and the unsaved dead people will all need to be dealt with. The first Sabbath will bring in the second, and the second Sabbath will bring in the third. The church will bring in the kingdom, and the kingdom will usher in the new heaven and new earth with the New Jerusalem.
贰 壹来世的管教
XXI. CHASTISEMENT IN THE COMING AGE
9现在我们要来看主的管教。林前十一章三十二节说，『我们受主审判，乃是受管教，免得我们和世人同被定罪。』这里我们看见，管教与失丧不同。虽然你不再失丧了，但不要以为你不再有问题了。主可能还要管教你。所有基要派的基督徒都同意，我们得救以后，如果不好好行事为人，主就要管教我们。但是很多人有不正确的观念，以为受主的管教只在今世，当主回来时，就不再有管教了。但这并不合逻辑。试想若有一个青年弟兄受了引诱，离开了召会生活，漂流回到世界，且生活在罪中。当他见主时，你信他没有一点问题么？我在圣经中找不到一处说，这种情形没有问题。没有一节经文说，一个活在罪中，也不悔改的基督徒，当主再来时，他会毫无问题。然而，有许多经节告诉我们，活著的圣徒以及从死里复活的圣徒，都要在基督的审判台前受审判，得著或好或不好的报应。好的报应是奖赏，不好的报应必定是管教或是惩罚。
9At this point we need to consider the Lord’s chastisement. First Corinthians 11:32 says, “When we are judged, we are chastened of the Lord, that we should not be condemned with the world.” Here we see that chastisement differs from being lost. Although you may never be lost, do not think that there will be no problems. The Lord may chastise you. All fundamental Christians agree that if we do not behave ourselves after being saved, the Lord will chastise us. But many hold the inaccurate concept that the Lord’s chastisement is only in this age, and that when the Lord comes back there will be no further chastisement. But this is not logical. Suppose a certain young brother has been seduced away from the church life, drifts back to the world, and lives in sin for the remainder of his life. Do you believe that when he meets the Lord everything will be all right? I cannot find a hint in the holy Word that this will be the case. There is not one verse which says that a Christian who lives in sin without repentance will have no problems at the time of the Lord’s coming back. There are many verses, however, which tell us that the living saints and the resurrected dead saints will be judged before the judgment seat of Christ for a reward, either bad or good. As the good reward will be a prize, so the bad reward will surely be a chastisement or punishment
10林后五章十节说，『因为我们众人，必要在基督的审判台前显露出来，叫各人按著本身所行的，或善或恶，受到应得的报应。』这审判必不是白色大宝座前的审判，决定得救或灭亡，而是在千年国之前，基督再来时的审判，决定得奖赏或是受管教。保罗在这一节经文里用『我们』，证明他把自己也包括在这审判之内。『本身所行的』是指今天我们所作的事。林前四章五节告诉我们：『甚么都不要论断，直等主来，祂要照出暗中的隐情，也要显明人心的意图，那时各人要从神那里得著称赞。』主回来时你是否会从神那里得著称赞？这完全在于你得救以后所作的。当主回来的时候，祂要设立祂的审判台，所有被提的和复活的圣徒，都要站在那里向祂交账。我们在罗马十四章十至十二节，也看见同样的事：『我们都要站在神的审判台前，因为经上记著：『主说，我指著我的生存起誓，万膝必向我跪拜，万口也必向神公开承认。」这样看来，我们各人必要将自己的事向神陈明。』我们都要站在那里，陈明我们得救后所作的。主要我们陈明我们所作的，好定我们该得甚么报应，或是好的，或是不好的。这是一件严肃的事，可惜许多基督徒从来没有听见这些话。我们对这件事若看得不清楚，就无法明白安息日的安息，也不明白希伯来书中论到主在来世要对付信徒的五个警告。
10Second Corinthians 5:10 says, “For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.” This judgment will not be the judgment at the white throne for salvation or perdition, but the judgment at the second coming of Christ before the millennium for prize or chastisement. Paul’su se of the word “we” in this verse proves that he was including himself in this matter. The “things done in his body” refer to what we are doing today. First Corinthians 4:5 tells us to “judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.” Will you have praise of God at the Lord’s coming back or not? It depends upon what you do after you have been saved. At the time of His coming back, the Lord will set up His judgment seat, and all the raptured and resurrected saints will stand there to give an account to Him. We find the same thing in Romans 14:10-12: “For we shall all stand before the judgment seat of God. For it is written, As I live, says the Lord, every knee shall bow to Me, and every tongue shall confess to God. So then, each one of us shall give account of himself to God” (Recovery Version). We shall stand there and give an account of what we have done after we were saved. The Lord will ask us to tell Him what we have done that we may receive the reward we deserve, either good or bad. This is serious, and I feel sorry for the many Christians who have never heard about it. If we do not see this matter clearly, we shall be unable to understand the Sabbath rest and the five warnings in the book of Hebrews concerning the Lord’s dealing with the believers in the coming age
贰 贰马太福音中的赏赐
XXII. REWARD IN THE GOSPEL OF MATTHEW
11马太福音也说到赏赐。不要接受时代派的观念，以为马太福音不是写给我们的。如果马太福音不是写给我们的，那么马太一章的这位生为救主的耶稣，和十一章所说是安息的一位，也不是为著我们了。这种说法太荒谬了！马太十六章十八至十九节给我们看见，当召会建造起来时，就带进了国度。马太十八章十五至十七节说到地方召会的生活，那里告诉我们，一个弟兄若不听召会，就该把他当作外邦人和税吏。这意思是说，他乃是在召会生活之外。在召会生活之外，就是放弃十一章二十八至二十九节里所题的权利。在十一章二十八节主说，『凡劳苦担重担的，可以到我这里来，我必使你们得安息。』十一章里使我们得安息的『我』，去到十六章的召会里，并且留在十八章的召会里。我们若要享受主作安息，就必须跟著祂到召会里，并与祂一同留在召会里。我们若不听召会，就会在召会生活之外，也在安息之外。十二章八节说，人子是安息日的主。我们要有安息，就必须与主在一起。我们若在召会之外，就没有安息日。
11The Gospel of Matthew also speaks about reward. Do not accept the dispensational concept that Matthew is not for us today. If the Gospel of Matthew is not for us, then the Jesus born as the Savior in Matthew 1 and presented as the rest in Matthew 11 is not for us either. How ridiculous it is to say this! In Matthew 16:18-19 we see that when the church is built, the kingdom will be ushered in. Matthew 18:15-17 refers to the local church life, telling us that if a brother does not listen to the church, he should be considered as a publican and a heathen. This means that he will be out of the church life. To be out of the church life is to forfeit the right to what is mentioned in Matthew 11:28-29. In Matthew 11:28 the Lord said, “Come unto me all ye that labor and are heavy laden, and I will give you rest.” The “I” who gives us rest in Matthew 11 goes to the church in Matthew 16 and remains in the church in Matthew 18. If we would enjoy Him as our rest, we must follow Him to the church and stay with Him in the church. If we do not listen to the church, we shall be out of the church life and out of the rest. Matthew 12:8 says that the Son of Man is Lord of the Sabbath. In order to have rest we must be with Him. If we are outside of the church, we are without the Sabbath.
12十六章十八至十九节说到召会和国度，二十七节却说到赏赐：『因为人子要在祂父的荣耀里，同著众天使来临，那时祂要照各人的行为报应各人。』这节经文不是对不信者说的，因为不信者不过是罪人，没有资格得赏赐。这节必定是指信的人，要受那一种的报应说的。好的报应是奖赏，不好的报应是惩罚。马太一章告诉我们耶稣是救主，是以马内利；六章告诉我们要祷告说，『愿你的国来临；』十一章告诉我们，我们可以到主那里得安息；十二章启示，耶稣是安息日的主；十六章揭示，召会是建造在基督身上，而藉著建造的召会，就带进国度；十八章告诉我们，我们应当在16:27正当的召会生活中；十六章二十七节警告我们，主要回来赏罚我们。二十五章给我们一个严肃的警告，当主回来时，祂要惩罚祂的一些奴仆。（24～30。）有些人说，那些受惩罚的奴仆是假基督徒，但这是不合逻辑的。假基督徒怎能成为主的奴仆？主怎能分派工作给假奴仆？那样的解释是错的。他们强说那些奴仆是假的，乃是不得已的，因为他们不相信主回来后，会惩罚祂的奴仆。他们会争辩说，『一个得救的人，在主回来的时候，怎么会受主的惩罚？这意思是说，主的救赎不完全。』但是这一班人也教导说，如果基督徒在今生不好好行事为人，主会惩罚他们。我们可用他们的论点反问说，『这个管教岂不证明主的救赎不完全么？』不同点乃是时间的问题。有那一处经节说，主只在今世管教祂的子民，而不在来世管教？没有这样一节经文。反而有许多经节告诉我们，当主回来时，祂要管教祂的一些奴仆。（路十二～48，注意46～47，十九11～26。）主回来时，祂要惩罚那些懒惰的奴仆。
12While Matthew 16:18-19 speaks of the church and the kingdom, Matthew 16:27 speaks of the reward. “For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” This verse does not refer to unbelievers, for unbelievers are merely sinners and cannot be worthy of a good reward. This verse surely refers to the believers who will receive one of the two kinds of rewards: a prize as a good reward or punishment as a bad reward. Matthew 1 tells us that Jesus is the Savior and Emmanuel; Matthew 6 tells us to pray, “Thy kingdom come”; Matthew 11 tells us that we may come to the Lord for rest; Matthew 12 reveals that Jesus is the Lord of the Sabbath; Matthew 16 unveils that the church is built upon Christ and that the kingdom is ushered in through the built-up church; Matthew 18 tells us that we should be in the proper church life; and Matthew warns us that the Lord will return to reward us. Matthew 25 gives us a serious warning that when the Lord comes back He will punish some of His servants (vv. 24-30). Some say that the servants who are punished by the Lord are false Christians, but this is not logical. How could false Christians ever be the Lord’s servants? How could the Lord assign a work to a false servant? It is wrong to interpret the matter this way. Those who claim that these servants are false servants are forced to say this because they do not believe that the Lord will punish any of His servants after He comes back. They would argue, “How can any saved ones be punished by the Lord when He comes back? This means that the Lord’s redemption is not perfect.” Nevertheless, these same people teach that if Christians do not behave themselves in this life the Lord will punish them. We would turn their argument against them and ask, “Would not this chastisement also prove that the Lord’s redemption is not perfect?” The difference is a matter of time. Where is the verse telling us that the Lord will chastise His people only in this age and not in the coming age? There is no such verse. But there are many verses which tell us that when the Lord comes back He will chastise some of His servants (Luke 12:35-48, 35 especially 46-47; 19:11-26). When the Lord comes back, He will punish His slothful servants.
13对那些说没有这样惩罚的人，我愿问这个问题：主回来时如果一切都没有问题，为甚么祂还要审判我们？为甚么我们都要站在祂的审判台前？你以为所有站在审判台前的人都要得奖赏，得好的报应么？一个懒惰的奴仆要得甚么奖赏？是得冠冕么？即使主给他冠冕，他也会受之有愧。你得救以后，若仍旧活在罪中，到了审判台前，如果主要给你冠冕，你会接受么？如果说主把冠冕给一个又赌博、又吸毒、又跑夜总会的基督徒，这是何等的荒谬！主恐怕会对这种信徒说，『你这懒惰的奴仆，你必须受管教。』不要以为复活之后，一切都解决了。最有力的证明，就是所有不信而死了的人，复活后仍要站在白色大宝座前受审判，决定他们永远的定命。根据新约的启示，所有的真基督徒，若不照著主的旨意生活，就要受到管教或惩治。这在我们身上要在今世或来世发生，我们不知道；惟有我们智慧的父知道。许多作父亲的晓得，孩子犯错立刻就对付，是不智的。惟有智慧的父亲知道在甚么时候管教他的孩子。无论如何，原则是孩子作错了事，就必须受管教。希伯来十二章启示，我们不仅有分于圣灵，（六4，）也有分于神圣的管教。（十二8。）我们既是父的儿子，祂当然要管教我们。祂在甚么时候管教我们，全在于祂。但是我们这些神的儿女若错了，祂必定会管教我们。你不要眼光短浅的说，『赞美主，我两年来没有受甚么管教了。』可能等到基督回来时，你要在祂的审判台前受管教。
13To those who say that there will be no such punishment, I ask this question: If there will be no problem after the Lord comes back, why does He need to judge us at all? Why must we all stand before His judgment seat? Do you believe everyone who stands before the judgment seat will receive a prize, a good reward? What kind of reward would a slothful servant receive—a crown? Even if the Lord gave him a crown, he would be ashamed to accept it. If you lived in sin after being saved and the Lord offered you a crown at the judgment seat, would you receive it? How ridiculous it is to say that the Lord would give a crown to a Christian who spent his time gambling, taking drugs, and attending nightclubs. Perhaps the Lord will say to such a believer, “You are a slothful servant. You need chastisement.” Do not think that simply by being resurrected everything is solved. The strongest proof that not everything is solved by resurrection is the fact that after the resurrection all the unbelieving dead will still stand before the white throne to be judged concerning their eternal destiny. According to the New Testament revelation, all real Christians who do not live according to the Lord’s will shall be disciplined, chastised, or punished. Whether this will happen to us in this age or in the next we do not know. Our wise Father is the only One who knows. Many fathers realize that it is not wise to deal with their children immediately following their wrongdoing. Only a wise father can decide the right time to discipline his children. Nevertheless, the principle is this: if a child is wrong, he needs to be disciplined. Hebrews 12 reveals that we are not only partakers of the Holy Spirit (6:4), but also of the divine discipline (12:8). Since we are the Father’ss ons, He will surely discipline us. The time when He disciplines us is up to Him. But if we, the children of God, are wrong, He will surely discipline us. Do not be shortsighted and say, “Praise the Lord, during the last two years I have not suffered any discipline.” You may receive some discipline at the judgment seat of Christ when He comes back.
一 成熟者隐密被提
A. The Secret Rapture of the Mature Ones
14关系到神对付我们的另一个基本原则乃是：我们是神的耕地。（林前三9。）我们既是神的耕地，就必须长大成熟。（启十四15。）田里的麦子若没有成熟，就不能收到仓里，还要留在田里。我们若错了，就必须受管教；我们若不成熟，就要留在田里等待成熟。这两个原则是无可辩驳的。
14Another basic principle relating to God’s dealings with us is that we are God’s crop (1 Cor. 3:9). As God’s crop we need to reach ripeness, maturity (Rev. 14:15). If the wheat growing in the field does not ripen, it will never be taken to the barn; it will be left in the field. If we are wrong, we need to be chastised; if we are immature, we need to be left in the field to ripen. No one can argue with these two principles.
15有了以上两个原则，我们可以来看马太二十四至二十五章。二十四章启示，就著某种意义说，主要隐密的来临，因为那里告诉我们，主来要像贼一样。（42～43。）没有一个贼是公然的来。四十四节说，我们应当豫备，『因为在你们想不到的时辰，人子就来了。』当我们以为贼会来的时候，他并不来；当我们平安无事，以为贼不会来的时候，贼却来了。主在启示录三章三节，同样的警告撒狄召会说，『若不儆醒，我必临到你那里如同贼一样，我几时临到，你也绝不能知道。』马太二十四章四十至四十一节两次说到『取去一个，撇下一个』。这里无疑是指隐密的被提，就是提接那些豫备好的和已经成熟的。贼来总是要偷取贵重的物品；他绝不会偷取垃圾。我们必须在主眼中看为宝贵。我们必须成熟显为贵重，祂才会来把我们隐密的提去。有一天这事要发生。也许一个青年人会说，『我的女朋友非常爱主，不知怎的忽然不见了。她往那里去了？』这样的一位，乃是被提了。不要相信一种教训说只有一次被提，而所有的圣徒都要在大灾难前，同时被提。这种观念不正确。不错，根据帖前四章十七节，大体的圣徒都要被提，但根据马太二十四章四十至四十四节，成熟的圣徒将要隐密的被提。主的再来有两面的讲究，首先是隐密的『同在』，以后是公开的显现。帖前四章十五至十七节，乃是说到那些『活著还存留到主来临的人』。这里我们看见有两类活著的圣徒：那些活著被提的人，和那些活著还存留的人。照样，在马太二十四章，活著的有一个被取去，另一个被撇下。
15With these two principles in mind, let us come to Matthew 24 and 25. Matthew 24 reveals that, in a sense, the Lord will come in a secret way, for we are told that He will come as a thief (Matt. 24:42-43). No thief comes in a noticeable way. Matthew 24:44 says that we should be ready, “for in such an hour as ye think not the Son of man cometh.” When we think the thief will come, he does not come, but when we are at peace, thinking that no thief will come, he comes. The Lord gave the same warning to Sardis in Revelation 3:3, saying, “If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.” Matthew 24:40-41 says, “The one shall be taken and the other left.” This undoubtedly refers to the secret rapture, to the rapture of the ready ones, the matured ones. A thief only comes to steal treasures, things that are precious; he does not steal junk. We need to be a treasure in the eyes of the Lord. We need to be precious by being mature so that He will come and take us secretly. This will happen one day. Perhaps a young person will say, “I don’t know what happened to my friend who loved the Lord so much. She has disappeared. Where did she go?” Such a one has been raptured. Do not believe the teaching that there is only one rapture and that all the saints will be raptured at the same time before the tribulation. That concept is not accurate. Yes, the majority of the saints will be raptured according to 1 Thessalonians 4:17, but the mature ones will be taken secretly according to Matthew 24:40-44. There are two aspects of the Lord’s coming: the secret presence, which is first, and the public appearing, which follows later. First Thessalonians 4:15-17 speaks of those “which are alive and remain unto the coming of the Lord.” Here we see two categories of living saints: those who are living and have already been taken, and those who are alive and remain. Likewise, in Matthew 24 one living one is taken and the other is left
二十 个童女的比喻
B. The Parable of the Ten Virgins
16在马太二十五章一至十三节，有十个童女的比喻。马太二十四章所题的两个圣徒是活著的，因为他们在田间工作，在磨房推磨。然而，马太二十五章里的十个童女，却是睡著了的。这里的睡不是指属灵的睡，乃是指身体的死。因为主来得迟延，许多圣徒都死了。十是十二的大部分，而十二乃是召会的数字。马太二十五章里的十，加上二十四章里的二，乃是召会的全体。主回来之前，召会大体的人都死了，只有少数的还活著。因此，十个童女代表已死的圣徒，那两个活著的代表活著的圣徒。在这个比喻里，十个童女都是得救的。五个愚拙的童女是未得救的说法，是不可采信的。愚拙和虚假是很不同的。譬如说，愚拙的儿女并不是假的儿女。因此，马太二十五章这十个童女，不论是聪明的或是愚拙的，都是得救的。聪明的和愚拙的，灯都是亮的，但问题是愚拙的童女油不彀。新郎来了，这些童女也都起来，（意思是说，她们都复活了，）愚拙的童女发现她们没有额外一分的油。我们的灵是耶和华的灯，（箴二十27，）而额外一分的油乃是在我们魂中，就是在我们人里面，那变化的灵。我们这个人，我们的魂，乃是神的器皿。（罗九21，23。）灯里有油，意思是指我们的灵里有那灵。但那些愚拙的童女没有让那灵浸透她们的魂，所以没有被变化。她们的魂里，就是器皿里，并没有那灵，所以她们必须出代价，好在魂中得著额外一分的灵，而得著变化。这就是为甚么聪明的童女对愚拙的说，『不如你们到卖油的那里，为自己买罢。』（太二五9。）如果你今天不出代价，在你的魂中得著变化的那灵，到主回来时，你还要出那个代价。
16In Matthew 25:1-13 we have the parable of the ten virgins. The two saints mentioned in Matthew 24 are the living ones, for they are working in the field and grinding at the mill. The ten virgins in Matthew 25, however, are the sleeping ones. Sleep here does not refer to any kind of spiritual sleep but to physical death. Since the Lord has delayed His coming back, many saints have died. The number ten is the majority of twelve, which is the number of the church. The ten are found in Matthew 25 and the two in Matthew 24. When these two numbers are added together, we have the whole body of church people. At the time of the Lord’s coming back, the majority of the church people will have died; only a small number will still be living. Hence, the ten virgins represent the dead saints, and the two living ones represent the living saints. All ten virgins in this parable were saved. Do not believe that the five foolish virgins were unsaved. To be foolish is very different from being false. For example, a foolish child is not a false child. Hence, all these virgins in Matthew 25, both the wise and the foolish, were saved. The lamps of both the wise and the foolish were shining, but the problem was that the foolish virgins did not have enough oil. When the bridegroom came and the virgins arose (this means that they were resurrected), the foolish virgins discovered that they did not have an extra portion of oil. The lamp of the Lord is our spirit (Prov. 20:27), and the extra portion of oil is the transforming Spirit in our soul, in our being. Our human being, our soul, is God’s vessel (Rom. 9:21, 23). To have oil in our lamp means that we have the Spirit in our spirit. The foolish virgins, however, never became transformed by having the Spirit saturate their soul. They did not have the Spirit in their soul, in their vessel. So they had to pay the price to gain the extra portion of the Spirit in their soul that they might be transformed. This is why the wise virgins told the foolish, “Go ye rather to them that sell, and buy for yourselves” (Matt. 25:9). If you do not pay the price to gain the transforming Spirit in your soul today, you will pay it when the Lord comes back.
17我们都必须出代价，使我们的魂被主、被那灵变化。林后三章十八节说，『我们众人既然以没有帕子遮蔽的脸，好像镜子观看并返照主的荣光，就渐渐变化成为与祂同样的形像，从荣耀到荣耀，乃是从主灵变化成的。』这个变化的灵，就是我们所需要额外一分的油。那灵进到我们灵里，点亮我们灵的灯，乃是白白的，是每一个重生的人都有的。但是在重生之后，我们的魂还需要变化。这需要我们出代价。许多相信主耶稣，灵里也得重生的人，却不肯出代价，好在他们的魂里被那灵变化。虽然我们的灵，就是主的灯，已经被那灵点亮，但是我们的魂，就是我们的器皿，需要被那灵变化。我们必须出代价，使我们的魂中有这变化的灵。如果我们今世不肯出这代价，来世还必须出这代价。
17We all need to pay the price to have our soul transformed by the Lord, the Spirit. Second Corinthians 3:18 says, “We all, with unveiled face beholding and reflecting as a mirror the glory of the Lord, are being transformed into the same image from glory to glory, even as from the Lord Spirit” (Gk.). This transforming Spirit is the extra portion of the oil that we need. The Spirit who comes into our spirit, lighting the lamp of our spirit, is free, and every regenerated person has it. But after we have been regenerated, we need to be transformed in our soul. This requires that we pay a price. Many who have believed in the Lord Jesus and who have been regenerated in the spirit are not willing to pay the price to be transformed by the Spirit in their soul. Although our spirit, the lamp of the Lord, is enlightened by the Spirit, our soul, which is our vessel, needs to be transformed by the Spirit. We need to pay the price to have the transforming Spirit in our soul. If we do not pay the price in this age, we shall have to pay it in the next.
贰 参来世主仍要
XXIII. THE COMING AGE STILL NEEDED
对付祂的信徒
FOR THE LORD TO DEAL WITH HIS BELIEVERS
18许多基督徒有一种观念，以为一切有关神定旨里的事，到主回来时，都要全部完成，并且以为千年国不是主对付祂的信徒的时代。根据他们的观念，主对付祂的信徒只在今世，而在来世主就没有甚么可对付的。按照这个意思，千年国应该是在新天新地，那时不需要主为著神永远的定旨再作甚么了。但是正如我们所看过的，千年国是神成就祂永远定旨的最后一个时期。圣经清楚的揭示，今世和来世都是主在祂信徒身上作工和对付的时期，好使他们成熟，为著神永远的定旨完全被成全。祂在今世若不能在我们身上完成这工，也要在来世完成这工。这全看我们对祂恩典的工作如何反应。我们若肯与主合作，祂当然喜欢在今世就使我们完全，使我们成熟；否则，因著我们的愚拙，祂只好迟延到来世，再对付我们。神是智慧的，祂设定来世的千年国作为奖赏的时代，好激励我们今世寻求祂，并对祂恩典的工作有响应。如果我们愿意接受这个激励，我们就要享受祂连同召会生活作我们今天安息日的安息，也要在来世得著祂的赏赐，得著千年国为安息日的安息。但我们若轻忽这个激励，就要失去对祂的享受并失去召会生活作今天安息日的安息，并且要在来世受管教，受惩治，根本谈不到享受主和千年国作更好的安息日之安息。当然，现今的召会时代，对于主在祂信徒身上使他们成熟和完全的工作是很重要的。然而，要来的国度时代，对于那些今世不肯与祂恩典合作的信徒，也是必要的。这就是为甚么希伯来书鼓励我们，务必竭力进入那为我们存留之安息日的安息。
18Many Christians hold the concept that everything concerning God’s purpose will be completely accomplished when the Lord comes back, and that the millennium will not be an age for the Lord to deal with His believers. According to their concept, the Lord’s dealing with His believers is only in this age, leaving nothing for Him to deal within the coming age. In this sense, the millennium should be in the new heaven and new earth, without the need for the Lord to accomplish anything more for God’s eternal purpose. But, as we have seen, the millennium will be the last part of the period of time in which God accomplishes His eternal purpose. The Scriptures unveil clearly that both this age and the coming age are the time for the Lord to work on and deal with His believers so that they may mature and be fully perfected for God’s eternal purpose. If He cannot complete this work with us in this age, He will complete it in the coming age. It all depends upon our response to His work of grace. If we would cooperate with Him, He would surely prefer to perfect us and make us mature in this age; otherwise, He will be forced by our foolishness to postpone His dealing with us to the next age. In His wisdom, God has ordained the next age with the millennial kingdom to be an age of reward as an incentive for us to seek Him and respond to His work of grace in this age. If we are willing to take this incentive, we shall enjoy Him with the church life as today’s Sabbath rest, and we shall be rewarded by Him with the millennial kingdom as the Sabbath rest in the coming age. But if we neglect this incentive, we shall miss the enjoyment of Him with the church life as today’s Sabbath rest, and we shall be disciplined, chastised, and punished in the coming age, to say nothing of the loss of the enjoyment of Him with the millennial kingdom as the better Sabbath rest. Of course, this present age of the church is very crucial for the Lord to work on His believers for their maturity and perfection. However, the coming age of the kingdom is also needed for the Lord’s dealing with those of His believers who are unwilling to cooperate with His grace in this age. This is why the book of Hebrews encourages us to endeavor to enter the Sabbath rest that remains for us.