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希伯来书生命读经 · 第23篇

存留之安息日的安息（六）

THE REMAINING SABBATH REST (6)
贰 肆神家的审判
XXIV. THE JUDGMENT AT THE HOUSE OF GOD
1彼前四章十七节说，『因为时候到了，审判要从神的家起首。若是先从我们起首，那不信从神福音的人，将有何等的结局？』我们从这节经文可以看出，在神行政的对付上，是有所不同的。对祂的家，就是祂的儿女，神有祂对待的方法，也有祂的时候；对那些不信从福音的人，神另有对待的方法，也另有时候。虽然我们已经得救，成了神家中的人，但这不是说，我们绝不会再受神的审判。相反的，这节经文告诉我们说，审判要从神的家起首。神在对付祂儿女的事上若不公正，祂怎能审判那些不信祂、反对祂的人？这里的原则乃是：为要公正的审判不信的人，神必须先公义的审判祂的儿女。
1First Peter 4:17 says, “For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?” In this verse we can see that there are different governmental dealings of God. God deals with His house, that is, His children, in one way and at one time, and He deals with those who do not obey the gospel in another way and at another time. Although we have been saved and have become God’sho use hold, God’s family, this does not mean that we shall never again be judged by God. On the contrary, this verse says that God’s judgment will begin a tHis house. If God were unjust in dealing with His own children, how could He judge the unbelievers and those who oppose Him? The principle here is that in order for God to be just in judging the unbelievers, He must firstly make a righteous judgment of His children
贰 伍在生命中长大，
XXV. GROWING IN LIFE
为著完成神的定旨
FOR THE FULFILLMENT OF GOD’S PURPOSE
2神的目不是要得著一个宇宙满了整齐、洁净、公义、无罪的人。我们已经看见，祂的定旨乃是要将祂自己种在祂所拣选的人里面，使他们成为祂的儿女。我们一旦藉著重生，成为神的儿女，有神的生命作种子、作内容，就需要因神而增长，并长到神里面，且被祂一切神圣的元素所浸透，达到完全的变化。神的目的不是要得著一班纯净、公义的人，乃是要得著一班充满祂，在祂里面建造起来的人。撒但进来，藉著罪、世界和己，破坏了神的工作。因此，我们若要在神的生命里长大，就必须恨恶罪、弃绝世界并否认己。对付罪的目的，不是仅仅对付罪的本身，乃是消除撒但对生命长大的拦阻。罪得赦免还是次要的，脱离罪的拦阻，使我们得以在神的生命中长大，才是主要的。如果你犯了罪，只要你悔改，并且愿意与主一同往前，神必定因著基督的救赎，赦免你的罪；你无需罣虑。神的目的不是仅仅赦免你的罪，更是要带你往前，使你在祂的生命中长大。我们都是人，很容易落在罪中。但只要我们愿意在生命中长大，神自然会顾到我们的罪，用耶稣的血洁净我们。然而，我们若不愿意长大，却求神赦免我们的罪，神也必定按著祂的信实赦免我们，但我们并不能完成神的定旨。仅仅在消极一面得著赦罪，并不能完成神的定旨。我们还需要长大，并进入安息日的安息。
2God’s in tent i on is not to have a universe filled with neat, clean, righteous, sinless people. As we have seen, God’s purpose is to sow Himself into His chosen people, making them His children. Once we have become God’s children through regeneration, having God’s life as our seed and content, we need to grow with and into God and be fully transformed by being permeated with all His divine elements. God’sin tent i on is not to gain a group of pure, righteous people; it is to gain a people who have been saturated with Him and built up in Him. Satan came in to frustrate God’s work mainly through sin, the world, and the self. Thus, if we are to grow in God’s life, we must hate sin, forsake the world, and deny the self. The object of dealing with sin is not merely to deal with the sin itself, but to eliminate the satanic frustration to the growth in life. Having our sins forgiven is a minor thing; being delivered from the sinful frustration so that we may grow in God’s life is the major thing. If you have committed a sin but repent and desire to go on with the Lord, God will surely forgive your sin because of Christ’s redemption. Do not worry about it. God’sin tent i on is not simply to forgive your sins but to bring you onward that you may grow in His life. We all are human and easily fall into sin. But as long as we desire to grow in life, God will spontaneously take care of our sins and cleanse us with the blood of Jesus. However, if we are not willing to grow and yet ask God to forgive our sins, He will be faithful to do it, but we shall not be in the fulfillment of God’s purpose. Simply having our sins forgiven on the negative side does not fulfill God’s purpose. We also need to grow and enter into the Sabbath rest.
贰 陆为著进入千年国
XXVI. THE LIFE AND WORK NEEDED
所需要的生活和工作
FOR ENTERING INTO THE MILLENNIAL KINGDOM
3我很喜欢马太二十四章和二十五章所给我们的图画。我们在上一篇信息指出，25:1-4二十四章四十至四十一节说到两个活著的人，二十五章一至四节说到十个死了的人。两个活著的人，一个被取去，一个被撇下；十个死了的人，有五个被接纳，有五个暂时被弃绝。得救的人不会被神永远弃绝，但也许会在一个时期内被神弃绝，正如作父母的安排了特别的餐宴，来奖励成绩优异的子女，而成绩不好的孩子就不准与成绩好的兄弟姊妹一同参加。作父母的不会永远弃绝他们不好的孩子，只是一时的不理而已。如果我们相信马太一章，我们也必须相信马太二十四、二十五章。我们不该只选喜欢的经节，而不要不喜欢的经节。二十四、二十五两章，对我们基督徒的生活和工作，是非常重要的。
3I like the picture we have in Matthew 24 and 25. As we pointed out in the last message, in Matthew 24:40-41 we see the two living ones, and in Matthew we see the ten dead ones. Of the two living ones, one is taken and the other is left. Of the ten dead ones, five are accepted and five are temporarily rejected. The saved ones can never be rejected by God eternally, but they may be rejected dispensationally, like a child who does not do well in school and who, after graduation, is not allowed to share in the special dinner planned by his parents as a prize for his brothers and sisters who did well. Such a child will never be rejected permanently by his parents, but he may be rejected temporarily. If we believe Matthew 1, then we must also believe Matthew 24 and 25. We should not select the verses that we like and ignore the verses that we do not like. Both Matthew 24 and 25 are crucial to our Christian life and work.
4二十五章包含两个与我们有关的比喻十个童女的比喻和银子的比喻。十个童女的比喻，描述我们该有的生活；银子的比喻，描绘我们该有的工作。我们的生活必须是精明童女所过的生活，我们的工作必须是忠信奴仆所作的工作。在十个童女的比喻里，我们看见我们需要过一种儆醒的生活，就是一直背负著见证，走出这个世界去迎见主的生活。这个比喻也启示，我们不仅需要让我们的灵被神的灵点亮，也需要使我们的器皿，就是我们的魂，因赐生命之灵额外的一分而变化。不仅如此，银子的比喻启示，我们的工作必须是忠信奴仆所作的工，运用主所给的恩赐为主作买卖，为祂的经纶赚取利益。根据马太福音所启示的，我们要得著要来千年国里安息日的安息为奖赏，必须有这样儆醒的生活和忠信的工作。这与单单因相信主而得享救恩的安息，是不同的。
4Matthew 25 contains two parables concerning us—the parable of the ten virgins and the parable of the talents. ─ The parable of the ten virgins depicts the life we should have, and the parable of the talents portrays the work we should have. Our life must be that of a wise virgin, and our work must be that of a faithful servant. In the parable of the ten virgins, we see that we need to have a watchful life, a life that continually bears testimony and goes out of the world to meet the Lord. This parable also reveals that we not only need to have our spirit enlightened by God’s Spirit, but our vessel, that is, our soul, must be transformed with an extra portion of the life-giving Spirit. Furthermore, the parable of the talents reveals that our work must be the work of a faithful servant, using the Lord-given talents to do business for the Lord and to earn profit for His economy. According to what is revealed in Matthew, both such a watchful life and a faithful work are crucially needed for us to be rewarded with the coming Sabbath rest in the millennial kingdom. This is different from the enjoyment of rest in salvation which is received simply by faith in the Lord.
一 按才干分给银子
A. Talents Given according to Ability
5我们不仅因著重生得著神的生命，而成为神的儿女，也得著才干，能作主的奴仆服事主。从银子的比喻中，我们看见银子是按著奴仆的才干赐给的。『按照各人的才干，个别的给了一个五他连得银子，一个二他连得，一个一他连得。』（太二五15。）我们都有一点才干，我们所得的恩赐（银子）就是按著这才干分给的。使徒保罗很有才干，所以他得的恩赐多。倪柝声弟兄也很有才干，所以他得的恩赐也多。然而，我们一切天然的才干都必须藉著基督的死受对付，好被带到复活里与主给的恩赐合作。我们天然的才干，往往拦阻我们在主手中的用处。在主的工作中，只有复活的（不是天然的）才干，才配得上主所给的恩赐。
5We have not only been regenerated that we may have the divine life to be God’s children, but we have also been talented to serve the Lord as His servants. In the parable of the talents, we see that the talents were given to the servants according to their ability. “Unto one he gave five talents, to another two, and to another one; to every man according to his several ability” (Matt. 25:15). We all have some ability, and the talents given to us are according to our ability. The Apostle Paul had great ability; many talents were given to him. Brother Watchman Nee also had much ability, and many talents were given to him. However, all our natural ability has to be dealt with by the death of Christ that it may be brought into resurrection to cooperate with the Lord- given talent. Our natural ability is always a frustration to our usefulness in the Lord’s hand. In the Lord’s work, only the resurrected ability, not the natural, can match the talent which the Lord gives.
二 对懒惰的警告
B. A Warning about Being Slothful
6我们都不可为自己找藉口说，『赞美主，我没有甚么才干，也没有甚么恩赐给我，所以我没有甚么可作的。』不论主给我们多少，或是五他连得银子，或是二他连得，或是一他连得，原则都是一样，就是必须为主另赚五他连得、二他连得、或一他连得。你若只得到一他连得，也不能以此为藉口而懒惰。根据这个比喻，最危险的是那领一他连得银子的，而不是那领受较多的。领一他连得银子的奴仆想要推诿，反而受了责备和惩罚。许多基要派的圣经学者，包括司可福（C.I.Scofield）都说，这个一他连得的奴仆是假基督徒。我们在前一篇信息中曾指出，这些基要派的学者属于喀尔文派，非这么说不可，因为他们无法使一次得救就永远得救的教训，与圣经中类似这样的话一致。他们无法领会，为甚么一个基督徒竟然还可能被扔在外面的黑暗里，因此他们只好说，这个领一他连得银子的懒惰奴仆是假信徒。喀尔文派没有看见奖赏和惩罚这件事。但圣经整个的启示，不仅给我们看见因信而得的永远救恩，也向我们揭示，根据行为而得的时代报应（或赏或罚）。时代的奖赏乃是在千年国里要来之安息日的安息。我们要进入这安息日的安息，就必须在因信而永远得救之后，过精明童女那样儆醒的生活，并作忠信的奴仆那样忠信的工作。不然，我们就会失去千年国里要来之安息日的安息，并会受一些惩治。
6None of us should excuse ourselves by saying, “Praise the Lord, I don’th ave much ability and not many talents have been given to me, so I don’t have much to do.” Whether we have been given five talents, two talents, or one talent, the principle is the same: we have to gain another five, two, or one for the Lord. If you have been given one talent, you should not use this as an excuse to be slothful. According to the parable, the danger is not with those of more talents but with those of one talent. The servant of one talent tried to excuse himself but received rebuke and punishment. Many fundamental Bible teachers, including C. I. Scofield, say that the one- talented servant was a false Christian. As we pointed out in the last message, these fundamental teachers, being Calvinists, were forced to say this because they could not reconcile such portions of the Word with the teaching that once we have been saved we are saved forever. Since they could not understand how a Christian could be cast into outer darkness, they had to say that the slothful, one-talented servant was a false believer. Calvinism does not see the matter of reward, which includes both prize and punishment. But the complete revelation of the Holy Word does not only show us the eternal salvation by faith but also unveils to us the dispensational reward (either prize or punishment) by works. The dispensational reward of a prize will be the coming Sabbath rest in the millennial kingdom. For us to enter into that Sabbath rest, we need, after being saved forever by faith, to live a watchful life as the wise virgins, and to do a faithful work as the faithful servants. Otherwise, we shall lose the coming Sabbath rest in the millennial kingdom and suffer some discipline.
三 恩典和责任
C. Grace and Responsibility
7喀尔文派强调一切都是恩典，亚米尼亚派则强调人要负责任。但按照圣经来看，神的恩典是为著叫人负责任。五旬节那天，彼得告诉众人说，『你们要得救，脱离这弯曲的世代。』（徒二40。）彼得不是说，『你们当救自己。』这样的繙译是不对的。救自己的意思是说，你自己去作；得救的意思是说，另外有人为你作，但你必须让他作。主在拯救我们，但祂需要我们合作。譬如，一个母亲不会对孩子说，『你自己吃罢，』而是说，『让我𫗪你，不要淘气闭著嘴，张开嘴让我𫗪你，把食物吃下去。』救恩虽然完全是恩典的事，但我们必须愿意接受拯救，愿意相信主。我们若不愿相信主，即使全能的神也不能为我们作甚么。愿意相信是我们的责任，是我们对神拯救的合作。不论恩典多深远的临及我们，还必须我们愿意相信主，仰望祂，敞开自己接受祂的恩典，并让这恩典在我们身上作工。
7Calvinists stress the matter of absolute grace, and Arminians stress human responsibility. But according to the Bible, divine grace is for human responsibility. On the day of Pentecost, Peter told the people, “Be saved from this perverse generation” (Acts 2:40, Gk.). Peter did not say, “Save yourselves.” as the King James Version renders it; he said, “Be saved.” To save yourself means that you do this yourself; to be saved means that someone else does it for you, yet you must allow him to do it. The Lord is saving us, but He needs our cooperation. For example, a mother may not say to her child, “Feed yourself ”; she may say, “Be fed. Don’t be naughty and shut your mouth—open your mouth and be fed. Take the food and swallow it.” Although salvation is absolutely a matter of grace, we must be willing to be saved and willing to believe in the Lord. Even the Almighty God cannot do anything for us if we are not willing to believe in Him. Being willing to believe is our responsibility, the cooperation we render to God’ss aving. Regardless of the grace extended to us, we all must be willing to believe in the Lord, look to Him, open ourselves to receive His grace, and allow it to work on our behalf
8我们若只有才干，还不能为主作工。我们在才干之外，也从主得了恩赐。我们一旦得了恩赐，就必须运用这恩赐。惟有当我们运用恩赐时，才会赚得利益。利益是从神的恩典来的，恩典则是根据我们对恩赐的运用而来，根据我们尽功用和操练而来。我们若不运用恩赐，恩典就不来，因为恩典乃是根据我们的操练而来的。
8If we only have ability, we cannot work for the Lord. In addition to our ability, we have been talented by the Lord. Once we have been talented, we must use our talent. Only when we use our talent will the profit come. The profit comes from the grace of God, but the coming of this grace depends upon our use of our talent, upon our function and exercise. If we do not use the talent, the grace will not come, for its coming depends upon our exercise
四 成熟和王权
D. Maturity and Kingship
9我们在生命中的长大，将会决定我们成熟的时间。我们若在生命中长大，又像精明的童女，有额外一分油豫备在器皿里，并得著变化，我们就会早一点成熟。我们在生命中的长大，要决定我们能否早早成熟；而我们的工作、操练，以及我们对恩赐的运用，乃要决定我们能否有分于主的王权。主对那领五他连得银子的奴仆说，『好，良善又忠信的奴仆，你在不多的事上既是忠信的，我要把许多事派你管理；进来享受你主人的快乐。』（太二五21。）这就是与主耶稣一同作王，同享千年国里真正的安息。根据路加十九章十七节，主说，『好，良善的奴仆，你在最小的事上既是忠信的，可以有权柄管十座城。』在千年国里，有人管十座城，有人管五座城。（19。）将来你有可能不只作一座城的市长，更是作十座城的总督。虽然我们不清楚其中一切的细节，但是无人能辩驳这里的原则。
9Our growth in life will determine the time of our maturity. If we grow in life and, like the wise virgins, have the extra portion of oil in our vessel and have been transformed, we shall mature earlier. While our growth in life determines whether or not we mature early, our work, our exercise, and our use of the talent determines whether or not we share in the Lord’s kingship. The Lord said to the servant with the five talents, “Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord” (Matt. 25:21). This is to be a co-king with the Lord Jesus and to enjoy the real rest, the Sabbath during the millennial kingdom. According to Luke 19:17, the Lord said, “Well, thou good servant: because thou hast been faithful in a very little, have thou authority over ten cities.” In the millennial kingdom, some will rule over ten cities and others over five cities (Luke 19:19). You may not only be a mayor of one city but a governor of ten cities. Although we may not be clear about all the details, no one can argue with the principle here.
10这两个比喻，只给了我们原则，而启示录二章二十六至二十七节，则给我们看见细节。这两节告诉我们：『得胜的，又守住我的工作到底的，我要赐给他权柄制伏列国；他必用铁杖辖管他们。』地上列国，实在需要我们来管治。当主耶稣回来时，祂要分派我们管理列国。那时候，人就不再胡言乱语，个个都说适当的话，因为他们在正确的管理之下。谁管理他们？乃是我们这些曾经受过训练的人。你想今天的统治者都是适当的人么？他们有些是抽烟、喝酒、赌博的人。他们怎能作适当的管治者？全地都在等候、叹息，盼望从不正确的管辖中得释放。主耶稣回来的时候，就是全地从那种管辖得释放的时候。主耶稣为甚么还没有回来？因为我们还未训练好。若是主今天回来，祂能派谁管理列国？马太二十五章的『银子』等于书信里的『恩赐』。保罗告诉提摩太，要他里面神的恩赐，再如火挑旺起来。（提后一6。）在生命一面，我们需要长大；在工作一面，我们需要运用恩赐。十个童女的比喻，启示我们需要接受赐生命之灵的变化；银子的比喻，启示我们需要正确运用属灵的恩赐。我们都需要靠著在我们器皿里额外一分的油，而得著变化；我们也都需要运用我们的恩赐，为主赚得利益。我们需要一面长大，一面也为著神的经纶赚取利益。我们的长大，决定我们成熟的时间，而我们对恩赐的运用，则决定我们在千年国里，与基督同享的地位。我们若不成熟并运用恩赐，就会错过早期的被提，也不能享受与基督一同作王。马太二十五章题到『主人的快乐』；（21，23；）这快乐无疑就是要来国度时期之安息日里的安息。
10While in the parables we only have the principles, in Revelation 2:26-27 we have the details. Here we are told, “He that overcometh, and keepeth my work unto the end, to him will I give authority over the nations: and he shall rule them with the rod of iron” (Gk.). The nations on earth surely need to be ruled by us. When the Lord Jesus returns, He will assign us to rule over all the nations. In that day there will be no more nonsensical talk. Everyone will talk rightly because they will be under the proper ruling. Who will rule over them? We, the people who have been disciplined. Do you believe that all the rulers today are the proper persons? Some of them smoke, drink, and gamble. How could they be the proper rulers? The whole earth is waiting and groaning to be released from the improper rulers. The earth will be released from that kind of rule when the Lord Jesus comes back. Why has the Lord Jesus not yet returned? Because we have not yet been disciplined. If He were to come back today, whom would He assign to rule over the nations? The word talent in Matthew 25 is the equivalent of the word gift in the Epistles. Paul told Timothy to “stir up the gift of God which is in thee” (2 Tim. 1:6). In life we need to grow, and in work we need to exercise our gift. The parable of the ten virgins reveals our need of transformation by the life-giving Spirit, and the parable of the talents reveals our need to have the proper exercise of the spiritual gifts. We all need to be transformed by the extra portion of oil in our vessel, and we all need to exercise our gift to gain some profit for the Lord. We need to grow on the one hand and make profit in God’secon o my on the other. Our growth will determine the time of our maturity, and the exercise of our gifts will determine the position we will share with Christ in the millennial kingdom. If we do not mature and exercise our gifts, we shall miss the early rapture and the enjoyment of reigning with Christ. Matthew 25 speaks of “the joy of thy lord” (vv. 21, 23). Undoubtedly, this joy is the rest in the Sabbath during the coming kingdom
五 懒惰奴仆所受的惩罚─要来国度时代里的管教
E. The Punishment of the Slothful Servant— the Discipline in the Coming Kingdom Age
11领一他连得银子的懒惰奴仆，不仅失去在千年国里与基督一同作王的享受，也要受一些痛苦。若是没有受苦这回事，就不会题到『哀哭切齿』，（30，）这是受惩罚的记号。这不是永远的灭亡，乃是我们父神智慧的管教。召会时代和国度时代，都是神成就祂定旨的时期。直到千年国末了，神全部的计画才完成。因此，神给我们的对付与管教，不必一定是在召会时代，也可能是有智慧的在要来的国度时代。到千年国的末了，神永远的定旨完成了，新天新地同新耶路撒冷也带进来了，那时神就不再需要施行对付和管教了。我一再重复这一点，因为很多基督徒有错误的观念，以为只要主一回来，我们一复活，甚么就都好了，所有的基督徒都可以在千年国里作王了。我们能否在千年国里与基督一同掌权，乃在于我们今天如何。我们的主有祂主宰的权柄，祂有办法叫我们成熟。我们今世若不成熟，祂会负责使我们在来世成熟。
11The slothful, one-talented servant will not only miss the enjoyment of being a co-king with Christ during the millennial kingdom, but he will also have some suffering. If there is to be no suffering, there would have been no mention of “weeping and gnashing of teeth” (Matt. 25:30), which are signs of the suffering of some punishment. This is not eternal perdition; it is our Father’s wise discipline. Both the church age and the kingdom age are parts of the period of God’s accomplishment for the fulfillment of His purpose. The period of God’s accomplishment will not be over until the end of the millennium. Hence, God’s dealing with us. His discipline over us, may not necessarily be in the church age, but may also wisely be in the coming kingdom age. At the end of the millennium, God’s eternal purpose will have been accomplished, the new heaven and the new earth with the New Jerusalem will be ushered in, and then there will be no more dealings, no more discipline of God. I must repeat this because many Christians have the wrong concept that as long as the Lord comes back, and we are resurrected, everything will be all right and all Christians will share the reign in the millennial kingdom. Whether or not we will reign with Christ during the millennium depends on how we are doing now. Our Lord is sovereign, having a way to ripen us and make us mature. It we do not ripen in this age, He will see to it that we ripen in the next
六 需要付代价
F. The Need to Pay the Price
12那些愚拙的童女发现她们缺油的时候，她们必须自己付代价买油。（8～。）救恩是白得的，但变化却不是白得的；我们必须出代价。我们今天若不出，将来也得出；没有人能替我们出。根据十个童女的比喻，即使主回来了，我们复活了，愚拙的童女仍然要出代价，去买那在她们器皿里额外的油。这并非像喀尔文派所说，精明的童女是得救的人，愚拙的是假基督徒。这是一种逃避的讲法。我们必须严肃的来看马太二十五章。今天在召会时代，如果我们不出代价买油，将来主回来，我们复活之后，仍然必须出代价去买油。这是一个原则；这不是我的观念或我的教训，乃是圣经纯净话语的启示。许多基督徒照著自己的选择和喜好挑选经节，只选那些合乎他们天然观念的经节，而不敢去摸马太二十五章里的经节。这是何等破坏人！他们是自欺欺人。精明的童女和忠信的奴仆要进入一个安息日的安息，比我们今天所知道之安息日的安息更好。我们今天在召会时代虽然在享受美好的安息日，但还比不上要来国度时代里的安息日。进来享受主的快乐，就是在千年国里与主一同进入安息日的安息。当主看著所有的得胜者，祂就满足了，也进入了祂安息日的安息。我们若是在得胜者之中，就也要与祂一同进入那安息。
12After the foolish virgins discovered that they were lacking in oil, they were told to pay the price and buy it for themselves (Matt. 25:8-9). Salvation is free, but9 transformation is not. We must pay for it. If we do not pay the price today, we shall have to pay it in the future. No one can pay it for us. According to the parable of the ten virgins, even after the Lord’s coming back, and even after our resurrection, the foolish ones will still have to pay the price to gain the extra portion of oil in their vessel. It is not, as the Calvinists say, that the five wise virgins were saved and that the five foolish ones were false Christians. That is an escape. We must take Matthew 25 in a very serious way. If we do not pay the price to gain the oil in the church age today, we shall have to pay it after the Lord comes back and we are resurrected in the future. This is the principle. This is not my concept or my teaching; it is the revelation of the pure word in the Holy Bible. Many Christians select verses according to their choice and taste, choosing verses that suit their natural concept, not daring to touch these verses in Matthew 25. How damaging that is! They are deceiving themselves and others. The wise virgins and the faithful servants shall enter into a Sabbath rest that is better than the Sabbath rest which we know today. Although we are enjoying a good Sabbath in the church age, it is not as good as the Sabbath to come in the kingdom age. Entering into the Lord’s joy is to enter into the Sabbath rest with the Lord in the millennial kingdom. When the Lord looks at all the overcomers, He will be satisfied and enter into His Sabbath rest. If we are among the overcomers, we shall enter into that rest with Him.