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启示录生命读经 · 第54篇

羔羊的婚娶和婚筵

The Marriage of the Lamb and the Wedding Feast
1在神审判了十六、十七、十八章所启示一切消极的事物之后，就有了羔羊的婚娶与婚筵。（启十九5～10。）也许你从未想到过，那为羔羊的基督竟需要有婚礼；这观念完全不是属宗教的。谁会想到救赎主需要行婚礼？有一日，施浸者约翰宣告说，『看哪，神的羔羊，除去世人之罪的！』（约一29。）这一节清楚的启示，基督来作羔羊，除去世人的罪。后来施浸者约翰也指明，基督是新郎。约翰说，『娶新妇的，就是新郎；新郎的朋友站著听祂，因著新郎的声音就欢喜快乐；所以我这喜乐满足了。』（约三29。）因此在约翰福音，基督被启示为那来除去罪的羔羊，也被启示为那来要娶新妇的新郎。基督的目标不是除去罪，乃是要得著新妇。在使徒约翰所写的另一卷书启示录里，我们看见我们的救赎主基督是羔羊，也是那位要来的新郎。所以，祂既是新郎，就必须有婚礼。羔羊的婚礼将是宇宙的婚礼，将是救赎主与蒙救赎者的联婚。在圣经的末了，我们看见一座城，就是新耶路撒冷；这座城乃是妻子，（启二一2，9～10，）而救赎的神乃是丈夫。神和人结婚，这个观念对宗教是陌生的，但在主的恢复里我们却要强调这一点，给人看见我们的地位是新妇，而那要来之基督的地位是新郎。我们是在地上豫备成为新妇，好迎见祂；祂是在三层天的宝座上豫备作新郎来迎接我们。因此，祂是要来作新郎，我们是要去作新妇。新妇和新郎的相遇既不在天上，也不在地上，而是在空中。我们在空中与祂相遇的时候，就要举行婚礼。
1After God’s judgment upon all the negative things revealed in chapters sixteen, seventeen, and eighteen, we have the marriage of the Lamb and the marriage dinner (19:5-10). Perhaps you have never realized that, as the Lamb, Christ needs a wedding. This concept is altogether unreligious. Who would ever think that the Redeemer needs a wedding? One day John the Baptist declared, “Behold, the Lamb of God who takes away the sin of the world!” (John 1:29). This verse clearly reveals that Christ came as the Lamb to take away the sin of the world. Later, John the Baptist also indicated that Christ is the Bridegroom. John said, “He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices with joy because of the bridegroom’s voice” (John 3:29). Hence, in the Gospel of John, Christ is revealed both as the Lamb who came to take away sin and as the Bridegroom who came that He might have the Bride. Christ’s goal is not to removes in; it is to have the Bride. In the book of Revelation, also written by the apostle John, we see that Christ our Redeemer is the Lamb and the coming Bridegroom. Therefore, as the Bridegroom, He must have a wedding. The wedding of the Lamb will be a universal wedding. It will be the marriage of the Redeemer and the redeemed. At the very end of the Bible we see a city, the New Jerusalem. This city is the wife (21:2, 9-10), and the redeeming God is the husband. Although this concept of the marriage of God and man is foreign to religion, we emphasize it in the Lord’s recovery in order to show that our position is that of the Bride, and that the position of the coming Christ is that of the Bridegroom. We are on earth being prepared to become the Bride to meet Him, and He is on the throne in the third heaven prepared to come as the Bridegroom to meet us. Thus, He is coming as the Bridegroom, and we are going as the Bride. The Bride and the Groom will meet, neither in heaven nor on the earth, but in the air. When we meet Him in the air, we shall have a wedding
壹 在宗教的大巴比伦
I. AFTER THE DESTRUCTION
被毁灭之后
OF BABYLON THE GREAT
2羔羊的婚礼要在宗教的大巴比伦被毁灭之后举行。（启十七16。）在这个宇宙中，不仅有一位纯正、贞洁的新妇；也有一个假冒的，就是大妓女。甚至新妇有一部分也曾被这妓女掳获，与她牵连在一起。以盖恩夫人为例，虽然她定规是新妇的一部分，却与那妓女牵连在一起。但是那妓女并不爱盖恩夫人，反而把她关在监里。无论如何，盖恩夫人很明显是与那妓女牵连在一起。我们已经指出，她甚至站在马利亚像的跟前。今天的情形相当复杂。圣经定罪那妓女，我们也定罪她。但是在那妓女里面却有许多真信徒，其中有许多人比公会里的人更寻求主。因为情形复杂，我们的异象就必须清楚。我们必须知道我们应该在那里，我们绝不可与假冒的妓女牵连在一起。
2The wedding of the Lamb will transpire after the destruction of Babylon the Great (19:1-4). In this universe there is not only a pure, chaste Bride; there is also a counterfeit, the great prostitute. Even part of the Bride has been captured by the prostitute and involved with her. Take the example of Madame Guyon. Although she certainly was part of the Bride, she was involved with the prostitute. The prostitute, however, did not love Madame Guyon; rather, she had her cast into prison. Nonetheless, Madame Guyon clearly was involved with the prostitute. As we have pointed out, she even stood before the statue of Mary. Today’s situation is very complicated. The Bible condemns the prostitute, and we also condemn her. But within the prostitute there are a good number of genuine believers, many of whom seek the Lord more diligently than those in the denominations. Because the situation is complicated, our vision must be clear. We must know where we should be and that we should never be involved with the counterfeit, the prostitute.
3圣经启示撒但总是设法将自己与属神的东西联在一起。神的行动总要激起撒但的活动。按照圣经，几乎没有一次神的行动，是撒但不想来干扰的。神去那里，撒但也去那里。他甚至在传福音的事上很活跃，更企图把自己注射到建造召会的工作中。五旬节那天，神和撒但都有活动。今日在主的恢复里，原则也是一样，因为撒但仍在倣造神所作的。撒但的工作还常常先于神的工作。例如，在神建造耶路撒冷之前，撒但就立起了巴别塔和巴别城。撒但知道神的心意，就企图在神完成祂的计画之前，造出一个倣造品。这是何等诡诈！我们必须洞悉撒但所造的新妇膺品，绝不要和她纠缠在一起。我们是新妇的一部分，怎么能和那妓女有所牵连？这些年来，有不少亲爱的基督徒来见我，尽力和我辩论，想要驳倒我。有的人说，『李弟兄，你岂不知道我是在主里的一位真弟兄么？你岂不晓得在各公会里有许多真信徒么？那你为甚么把我们都弃绝呢？』有些很强的基督徒，一再以这样的问题质问我。我总是回答说，『你是亲爱的弟兄，我并没有弃绝你。但是，你知道你在那里么？你是在神所定罪的地方。尽管你是个弟兄，是对的，但你仍留在错的地方。』我们必须看见人和地方的区别。人可能完全对，但他所站的地方可能完全错了。
3The Bible reveals that Satan is always trying to involve himself with the things of God. Satanic activities are always stirred up by God’s move. According to the Bible, there is hardly one aspect of God’s move with which Satan has not tried to interfere. Wherever God goes, Satan goes also. He is even active in the preaching of the gospel and even attempts to inject himself into the work of the building up of the church. On the day of Pentecost both God and Satan were active. The principle is the same in the Lord’s recovery today, for Satan is still devising a counterfeit of what God is doing. Quite often, Satan’s work will precede God’s work. For example, before Jerusalem was built up by God, Satan erected the tower and city of Babel. Satan knows God’sin tent i on and attempts to produce a counterfeit before God carries out His plan. How subtle! We must clearly perceive Satan’s counterfeit of the Bride and never be entangled with it. We are part of the Bride. How can we become involved with that prostitute? Through the years many dear Christians have come to me, trying their best to argue with me and to subdue me. Some have said, “Brother Lee, don’ty ou realize that I am a real brother in the Lord? Don’t you know that there are many true believers in all the denominations? Why then do you renounce all of us?” Again and again strong Christians have confronted me with such questions. I have always answered by saying, “You are a dear brother, and I do not renounce you. However, do you know where you are? You are in a place condemned by God. Although you are right as a brother, you are still in the wrong place.” We must see the difference between the person and the place. The person may be absolutely right, but the place where he stands may be altogether wrong.
4一九五七年，有一位主的仆人应邀访问台湾。在他访问的期间，带头的弟兄们曾和他有许多交通。有一位弟兄问他；『在台北这里有几个基督徒团体都宣称自己是无宗派，是在主耶稣的名里聚集的。弟兄，请告诉我们，这些团体中那一个是对的？』他回答说，他们中间没有一个是绝对的对，都是相对的对。弟兄们听了这个回答都吃了一惊，马上追问他以甚么标准来说这些团体是相对的对。他回答说，是按若基督的度量。他说，我们身上基督的度量越大，我们在召会方面就越对得多；我们身上基督的度量越小，在召会方面就越对得少。在我们和这位弟兄的头两次交通中，我是担任翻译；但是在这一点上，我也加入了辩论，说，『现在我们谈到基督的度量。有人说，我们身上基督的度量越大，我们在召会这方面就越对得多。我们都会同意，在已过的三百年中，盖恩夫人可能是基督度量最大的一位，然而我们能说她在召会方面是正确的么？她是在属撒但的罗马天主教里，我们再来看旧约中的豫表。以色列人被掳了七十年。到了那七十年的末了，神出来干豫，命令他们归回耶路撒冷。假设有一位传道人起来说，「用不著回耶路撒冷。你看但以理多属灵，他还不是仍留在巴比伦。只要我们属灵，在那里都无妨。」你同意这话么？属灵是一件事，在对的地方又是一件事。你可以和但以理一样属灵，但是你如果留在巴比伦，就仍是在巴比伦。你的情形可能很属灵，但你仍是在被掳之中。不要用但以理作藉口。他虽然留在巴比伦，却一天三次打开窗户，向著耶路撒冷祷告。（但六10。）但以理在被掳的人受命归回耶路撒冷的那年死去。（但一21，拉一l～3。）他若不是死于那年，他也许已经回去了。只要你活著，你就必须回耶路撒冷。不可轻看地位的问题。天主教，以及所有的公会和一切分裂的团体都是新约所定罪的。谁能称义他们？不管你多属灵，只要你是在天主教、公会或者分裂的团体里，你就是在圣经所定罪的地位上。』
4In 1 9 5 7 a dear servant of the Lord was invited to Taiwan. During his visit, the leading brothers had much fellowship with him. One of the brothers asked him, “Here in Taipei there are several Christian groups claiming to be nondenominational and meeting in the name of the Lord Jesus. Brother, please tell us which of these groups is right.” He replied by saying that none of them was absolutely right and that all of them were relatively right. Shocked by this answer, the brothers immediately asked him by what standard these groups were relatively right. His reply was that they were relatively right according to the measure of Christ. He said that the greater our measure of Christ, the more correct we are in the matter of the church, and the smaller our measure of Christ, the less correct we are in this matter. During the first two meetings with this brother, I did the interpreting. But at this point I entered into the debate and said, “Now we are talking about the measure of Christ. Some say that the greater our measure of Christ, the more correct we are in the church matter. We would all agree that in the past three hundred years Madame Guyon was probably the one who had the greatest measure of Christ. Nevertheless, can we say that she was right with respect to the church? She was in the satanic Roman Catholic Church. Let us also consider the typology in the Old Testament. The children of Israel were captured and held in captivity seventy years. At the end of those seventy years God intervened to command them to return to Jerusalem. Suppose a preacher rose up and said, ‘There is no need to return to Jerusalem. See how spiritual Daniel is, and he is still in Babylon. As long as we are spiritual, it does not matter where we are.’ Do you agree with this? To be spiritual is one thing, and to be in the right place is another. You may be as spiritual as Daniel, but if you remain in Babylon, you are still in Babylon. Your condition may be spiritual, but you are still in captivity. Don’t use Daniel as an excuse. Although he remained in Babylon, he opened his windows toward Jerusalem and prayed three times a day (Dan. 6:10). Daniel died in the very year the command came to the captives to go back to Jerusalem (Dan. 1:21; Ezra 1:1-3). If he had not died in that year, he probably would have returned. As long as you are alive, you must go back to Jerusalem. Do not disregard the matter of position. The Catholic Church and all denominations and divisive groups are condemned by the New Testament. Who can justify them? No matter how spiritual you are, as long as you are in the Catholic Church, in the denominations, or in the divisive groups, you are in a position condemned by the Scriptures.”
5虽然有的人会称义自己，但在他们良心的深处，却知道他们是在错误的地方。每逢有人和我辩论的时候，我时常只是微笑著说，『虽然你现在和我辩论，但在你里面有一位，祂同意我而反对你。这里面的一位不站在你那一边，祂和我在一边。』我们中间有许多人转到召会的路上时，并没有立刻看到异象，而是留在原来所在之处，想要使情形和解。最后，那一位比我们更强的内住者俘掳了我们，我们只好来到对的地方。请弄清楚：作个对的人是一回事，在对的地方是另一回事。我们是活在一个复杂且混乱的日子里，新妇和她的倣造品－妓女－都在这里。表面上，那个妓女比新妇更得势。新妇只是小菜蔬，妓女却是一棵大树。（太十三31～32。）你若仅仅看外表，必定要受欺骗和迷惑。大部分的基督徒都很难分辨这二者。这二者的外表差不多相同，都是金子、珍珠和宝石。他们都有出于神的东西，出于基督的东西和出于圣经的东西。但是在主今日的恢复里，异象是清楚的，光是照耀的。这光能暴露并且分辨。我们靠著主恢复里的光，就认识甚么是真实的，甚么是虚假的；我们认识甚么是新妇，甚么是妓女，我们能很容易的将二者区分出来。阿利路亚！我们是在新妇里，我们和那妓女无分无关！不仅如此，我们知道有一天主要来干豫，审判这妓女。所以，主的婚礼要在妓女被毁灭之后举行。你们有的人可能仍然同情那妓女。但是我肯定的说，当羔羊婚娶之日来到时，再也没有人会同情妓女了。虽然今天你会为她争辩，但是到末了她要完全被烧毁。主恨这妓女；在祂和祂的新妇享受愉快的婚礼之前，祂要完全除去那妓女。没有一个新郎愿意要这种三角关系，主是新郎，当然不会容忍这种事。在羔羊和新妇的婚礼上，不会有第三者存在。那第三者，就是妓女，要被烧灭净尽。为著这个赞美主！我会很高兴看到这个倣造品－大巴比伦－遭毁灭。
5Although some may justify themselves, deep in their conscience they know that they are in the wrong place. When some argued with me, often I simply smiled and said, “Although you are arguing with me, Someone within you agrees with me and disagrees with you. This inner One doesn’tt ake sides with you; He takes sides with me.” Many of us who turned to the way of the church did not see the vision immediately. Rather, we stayed where we were and tried to reconcile the situation. Eventually, the One within, who is much stronger than we are, captured us, and we had to come to the right place. Please be clear that to be the right person is one thing and to be in the right place is another. We live in a day of complications and confusion. Both the Bride and the counterfeit, the prostitute, are here. Apparently, the prostitute is much more prevailing than the Bride. The Bride is just a small herb, and the prostitute is a huge tree (Matt. 13:31-32). If you merely look at the outward appearance, you will be deceived and distracted. It is difficult for most Christians to discern between them. The outward appearance of both is about the same — gold, pearl, and precious stone. They both have something of God, something of Christ, and something of the Bible. But in the Lord’s recovery today the vision is clear, and the light is shining. This light exposes and discerns. By the light in the Lord’s recovery we know what is real and what is false; we know what is the Bride and what is the prostitute, and we can easily discern the one from the other. Hallelujah, we are in the Bride and have nothing to do with the prostitute! Furthermore, we know that one day the Lord will intervene to judge this prostitute. Hence, the wedding of the Lord will transpire after the destruction of the prostitute. Some of you may still feel sympathetic toward the prostitute. However, I am certain that when the marriage of the Lamb has come, none of us will sympathize with her any longer. Although you may argue on her behalf today, eventually she will be utterly burned and destroyed. The Lord hates the prostitute, and before He enjoys a pleasant wedding with His Bride, He will utterly get rid of the prostitute. No bridegroom would want some kind of triangular relationship, and the Lord as the Bridegroom surely would not tolerate such a thing. In the marriage of the Lamb and the Bride there will be no third party. The third party, the prostitute, will be completely burned. Praise the Lord for this! I shall rejoice to see the destruction of this counterfeit, Babylon the Great.
II. AFTER THE RAPTURE
贰 在大体信徒被提之后
OF THE MAJORITY OF THE BELIEVERS
6羔羊的婚娶要在大体信徒被提（帖前四15～17）之后来到。被提有好几种：初熟果子的被提，男孩子的被提，玻璃海上得胜者的被提，两个见证人的被提和大体信徒的被提。羔羊的婚礼要接在这些被提之后。
6The marriage of the Lamb will come after the rapture of the majority of the believers (1 Thes. 4:15-17). There will be several raptures: the rapture of the firstfruit, the rapture of the man-child, the rapture of the overcomers on the sea of glass, the rapture of the two witnesses, the rapture of the majority of the believers, and the rapture of the gleanings. The wedding of the Lamb will follow all these raptures
参 在基督审判台之后
III. AFTER THE JUDGMENT SEAT OF CHRIST
7羔羊的婚娶也要接在基督审判台（林后五10）的审判之后。在所有的被提之后，举行婚礼之前，将要有基督审判台的审判，以决定那些圣徒有资格参加婚筵。你若是在基督的审判台前得奖赏，就能有分于婚筵。你若是没有得奖赏，反而受主的责备，你不会灭亡，却要受亏损，就像林前三章十五节所描述的。这一节说，『人的工程若被烧毁，他就要受亏损，自己却要得救；只是这样得救，要像从火里经过的一样。』得救而受亏损的人当然错过了婚筵。按照马太二十五章一至十三节，那五个聪明的童女得进入婚筵，那五个愚拙的却被弃在门外。基督审判台的审判，不是要决定我们的得救或灭亡，乃是要决定我们是从主得奖赏，还是受亏损。只有得救的人才能站在这个审判台前。当主从天上降到地上的时候，他要在空中停留一些时候，在那里处理一些问题。基督的审判台要在空中设立，婚礼也是要在空中举行。在审判和婚礼之后，基督要同著祂所拣选的人，作祂的军队一同降到地上，在哈米古顿战争中与敌基督争战。所以，审判台和婚礼都要在空中进行。婚礼的举行，是在那妓女被毁灭之后，在所有的被提之后，也在基督审判台的审判之后。我们将要看见，在审判台前蒙拣选的人将成为新妇，也是筵席中的宾客。宾客就是团体的新妇。
7The marriage of the Lamb will also follow the judgment at the judgment seat of Christ (2 Cor. 5:10). After all the raptures and before the wedding, there will be the judgment at the judgment seat of Christ to determine which believers will be qualified for the wedding feast. If you are rewarded at the judgment seat of Christ, you will participate in the wedding feast. If you are not rewarded but are disapproved of by the Lord, you will not perish; yet you will suffer a loss like that described in 1 Corinthians 3:15. This verse, says, “If anyone’s work shall be consumed, he shall suffer loss, but he shall be saved, yet so as through fire.” The saved ones who suffer loss will certainly miss the wedding feast. According to Matthew 25:1-13, the five wise virgins will be admitted to the wedding feast, and the five foolish ones will be rejected. The judgment at the judgment seat of Christ will not determine whether or not we shall be saved or perish; it will decide whether we shall receive a reward from the Lord or suffer a loss. Only the saved will appear before this judgment seat. As the Lord is coming down from heaven to earth, He will linger for a time in the air, where He will take care of certain matters. The judgment seat of Christ will be set up in the air, and the wedding will also take place there. After this judgment and after the wedding, Christ will descend with His chosen ones as His army to fight against Antichrist in the war at Armageddon. Hence, both the judgment seat and the wedding will take place in the air. Therefore, the wedding will take place after the destruction of the prostitute, after all the raptures, and after the judgment at the judgment seat of Christ. As we shall see, those who are chosen at the judgment seat will be the Bride and also the guests at the feast. The guests will be the corporate Bride
肆 羔羊的婚娶
IV. THE MARRIAGE OF THE LAMB
一 大批群众的赞美
A. The Praise of a Great Multitude
8五至七节说到大批群众的赞美。在宗教的巴比伦被毁灭，（启十七16，）大体圣徒被提，（启十四16，帖前四15～17，）和基督审判台为赏赐的审判（启十一18，林后五10）之后，紧接著的是羔羊的婚娶，再是敌基督和物质大巴比伦的毁灭，（启十九19～21，十八1～十九4，）而带进了神的掌权－神的国。（启十九6。）为此，大批得救的群众用阿利路亚欢呼赞美，（启十九1，3，6，）并且二十四位长老与四活物也和
8In verses 5 through 7 we have the praise of a great multitude. Right after the destruction of Babylon comes the marriage of the Lamb. The judgment and destruction of Babylon the Great, both religious and material, bring in the marriage of the Lamb and the reign of God—the kingdom of God (v. 6). This is the reason the great multitude of the saved rejoice and praise with hallelujahs (vv. 1, 3, 6), and the twenty- four elders and the four living creatures join them in praising God (v. 4
9他们一同赞美神。（启十九4。）
9
10这几节里所记载的是何等兴奋的事！那时候我们已亲眼见到那妓女被毁灭，我们也经过了审判台的审判，我们将要在婚礼中有分。阿利路亚！何等美妙！我盼望在那里，我急切等待那日子来到。
10What an exciting event is recorded in these verses! At that time we shall have witnessed the destruction of the prostitute, we shall have passed the judgment at the judgment seat, and we shall be at the wedding. Hallelujah! How marvelous! I expect to be there, and I am eagerly waiting for that day
11六节形容大批群众的声音，『又像众水的声音，也像大雷的声音。』大批群众圣徒的赞美像众水的声音，一直继续不停；也像大雷的声音，显出威严。
11Verse 6 describes the voice of the great multitude “as the sound of many waters, and as the sound of mighty thunders.” The praise as the sound of many waters proceeds continually, and as the sound of mighty thunders it displays solemnity
二 新妇的豫备
B. The Readiness of the Bride
12现在我们要来看一件非常要紧的事，就是新妇的豫备。七节说，『我们要喜乐欢腾，将荣跃归与祂；因为羔羊婚娶的时候到了，新妇也自己豫备好了。』新妇，直译，祂的妻子。这是指召会，（弗五24～25，31～32，）就是基督的新妇。（约三29。）然而，按照八至九节，这里的妻子（基督的新妇），只包含千年国中得胜的信徒；而二十一章二节的新妇（妻子），乃是由所有得救的圣徒所组成，从千年国以后直到永远。新妇的豫备是在于得胜者生命的成熟。再者，得胜者不是分开的个人，乃是团体的新妇。为著这一面，就需要建造。他们不仅在生命上成熟，更是同被建造，成为一个新妇。
12Now we come to a very crucial matter, the matter of the readiness of the Bride. Verse 7 says, “Let us rejoice and exult, and let us give the glory to Him, for the marriage of the Lamb is come, and His wife has made herself ready.” “His wife” refers to the church Eph. 5:24-25, 31-32), the Bride of Christ (John 3:29). However, according to verses 8 and 9, the wife, the Bride of Christ, here consists only of the overcoming believers during the millennium; whereas the Bride, the wife, in 21:2 is composed of all the saved saints after the millennium for eternity. The readiness of the Bride depends upon the maturity in life of the overcomers. Furthermore, the overcomers are not separate individuals, but a corporate Bride. For this aspect, building is needed. They are not only mature in life, but are also builded together as one Bride
1 基督从众圣徒活出，成为他们主观的义
1. Christ Lived out of the Saints as Their Subjective Righteousness
13八节说，『又赐她得穿明亮洁净的细麻衣，这细麻衣就是圣徒所行的义。』洁净的，或作，纯洁的，是指性质。明亮，是指彰显。义，也可译为义行。这里的义是复数，不是指我们所接受，使我们得救的义（就是基督－林前一30）。我们所接受，使我们得救的义是客观的，使我们满足公义之神的要求；这里得胜圣徒的义是主观的，（腓三9，）使他们满足得胜基督的要求。所以，细麻衣指明我们得胜的生活。这细麻衣就是从我们里面活出来的基督自己。
13Verse 8 says, “And it was given to her that she should be clothed in fine linen, bright and pure; for the fine linen is the righteousnesses of the saints.” The word pure (or clean) refers to the nature; whereas bright refers to the expression. The Greek word translated righteousnesses may also be rendered righteous acts. The righteousnesses do not refer to the righteousness (which is Christ) we receive for our salvation (1 Cor. 1:30). The righteousness we receive for our salvation is objective, that we may meet the requirement of the righteous God; whereas the righteousnesses of the overcoming saints here are subjective (Phil. 3:9), that they may meet the requirement of the overcoming Christ. Hence, the fine linen indicates our overcoming life, our overcoming living. It is the very Christ whom we live out of our being.
2 马太二十二章的婚筵礼服
2. The Wedding Garment in Matthew 22
14按照整本圣经的启示，我们得救的人需要两件衣服－一件是为著我们的救恩，另一件是为著我们的奖赏。为著救恩，我们需要一件袍子来遮盖我们。这件袍子就是路加十五章里，穿在浪子身上的袍子。浪子回家，对父亲说，『父亲，我犯罪得罪了天，并得罪了你。我不配再称为你的儿子。』（路十五21。）他认为自己不配到父亲面前。但是父亲却对他的仆人说，『快把那上好的袍子拿出来给他穿。』（路十五22。）这件袍子就是基督作我们的义，使我们在神面前被称义。我们都有这件袍子，这是第一件袍子，就是基督作我们的义，作我们的称义，使我们得以站在公义的神面前。但是我们还需要第二件衣服，就是马太二十二章十一、十二节里的婚筵礼服。这件衣服不是为著我们的救恩，而是为著我们的奖赏，使我们有资格参加神儿子的婚筵。第一件衣服使我们有资格见神，叫我们得救；第二件衣服使我们有资格见基督，叫我们得奖赏。这第二件衣服乃是圣灵在我们里面的工作，实际上这就是我们所凭以生活并活出来的基督。这是在我们日常生活中，藉我们彰显出来的基督。这就是八节所说圣徒的义。第二件衣服也是马太五章二十节所说的义。在这一节里主耶稣说，『我告诉你们，你们的义，若不超过经学家和法利赛人的义，绝不能进诸天的国。』这是很重的话，很少基督徒能明白。这一节清楚的指明，我们的义必须超过法利赛人的义。这义并不是我们所接受作我们衣袍，使我们得称义的客观基督，乃是我们所活出作我们日常生活的主观基督。这不是称义的袍子，乃是使我们有资格接受奖赏的衣服。
14According to the revelation of the whole Bible, we, the saved ones, need two garments — one for our salvation and one for our reward. For our salvation we need a robe to cover us. This robe is the robe put on the prodigal son in Luke 15. Upon his return, the prodigal son said to his father, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son” (Luke 15:21). He thought himself unworthy to be in the presence of the father. But the father said to his servants, “Quickly bring out the best robe and put it on him” (Luke 15:22). This robe is Christ as our righteousness. It is for us to be justified by God in His presence. We all have this robe, the first robe, which is Christ as our righteousness, our justification, that enables us to stand before the righteous God. However, we also need the second garment, which is the wedding garment in Matthew 22:11 and 12. This garment is not for our salvation; rather, it is for our reward, qualifying us to attend the wedding feast of the Son of God. The first garment qualifies us to meet God for our salvation. The second garment qualifies us to meet Christ for our reward. The second garment is the work of the Holy Spirit within us. It is actually the very Christ by whom we live and whom we live out. It is the Christ expressed through us in our daily living. This is the righteousnesses of the saints in verse 8. The second garment is also the righteousness spoken of in Matthew 5:20. In this verse the Lord Jesus said, “For I say to you, that unless your righteousness surpass that of the scribes and Pharisees, you shall by no means enter into the kingdom of the heavens.” This is a weighty word, and few Christians understand it. This verse clearly indicates that we must have a righteousness that surpasses the righteousness of the Pharisees. This righteousness is not the objective Christ we receive as our robe for our justification. Rather, it is the subjective Christ whom we live out as our daily living. It is not the justifying robe; it is the garment that qualifies us to receive the reward.
152马太二十二章十一、十二节的婚筵礼服说明了这点。在这个比喻中，主说到一个没有穿婚筵礼服的人进来参加婚筵。王看见他便说，『朋友，你没有穿婚筵的礼服，是怎么进到这里来的？』宾客无言可答。于是王对他的仆人说，『把他的手脚捆起来，扔在外面黑暗里，在那里必要哀哭切齿了。』（太二二13。）这里的婚筵礼服不是称义的衣服，乃是很特别的衣服。按照古时犹太人的风俗，凡参加婚筵的人都必须穿特别的婚筵礼服。我们若要在羔羊的婚筵上有分，就必须穿这样的衣服。你若想有资格参加基督的婚筵，就需要凭基督活著，并且在日常生活中把他活出来。这一位基督，就是主观的基督，便成了婚筵礼服，使你有资格可参加婚筵。因此，我们需要称义的衣服，也需要婚筵礼服。启示录三章四节、五节及十八节也说到这第二件衣服。在三章四、五节，主告诉在撒狄的召会，凡未曾玷污自己衣服的，要穿白衣与祂同行，并且得胜的，『必这样穿白衣。』这里的衣服就是为著婚筵。在三章十八节主劝在老底嘉的召会要向祂『买白衣。』由此可见，启示录这卷书特别强调第二件衣服。我们若是没有这件衣服，就会错过婚筵。
15The wedding garment in Matthew 2 2:1 1 and 1 illustrates this. In this parable the Lord speaks of a man who comes into the wedding feast without a wedding garment. When the king sees him, the king says, “Friend, how did you come in here not having a marriage garment?” The guest is speechless. Then the king says to his servants, “Bind his feet and hands, and cast him out into the outer darkness; there shall be the weeping and the gnashing of teeth” (Matt. 22:13). The wedding garment is not the justifying garment; it is a very special garment. According to the custom of the ancient Jews, no one could attend a wedding feast without a special wedding garment. If we would be in the wedding feast of the Lamb, we must be clothed with such a garment. If you would be qualified to attend the wedding feast of Christ, you need to live by Christ and to live Him out in your daily living. This Christ, the subjective Christ, will be the wedding garment to qualify you to be admitted into the wedding feast. Therefore, we need both the justifying garment and the wedding garment. The second garment is referred to in Revelation 3:4, 5, and 18. In 3:4 and 5 the Lord told the church in Sardis that those who have not defiled their garments will walk with Him in white and that the overcomers will be “clothed in white garments.” This is the garment for the wedding feast. In 3:18 the Lord advised the church in Laodicea to buy from Him “white garments.” Thus, in the book of Revelation the matter of the second garment is stressed. If we do not have it, we shall miss the wedding feast.
3 诗篇四十五篇里刺绣的衣服
3. The Raiment of Embroidery in Psalm 45
16这两件衣服也见于诗篇四十五篇。在这诗篇里，王后有两件衣服（诗四五13～14）：一件相当于客观的义，使我们得救；另一件相当于主观的义，使我们得胜。后者等于马太二十二章十一、十二节里的婚筵礼服。诗篇四十五篇的王后表征召会，她的第一件衣服是『用金绣的，』第二件是『刺绣的衣服。』（原文。）在圣经里，金表征神的神圣性情。在我们得救的时候，我们接受了一件金的衣服，使我们能到神面前。除此之外，我们还需要另一件衣服，就是刺绣的衣服。这刺绣表征圣灵变化的工作。今天圣灵正作工在我们身上，变化我们，如同刺绣的人在布上一针针的绣著。虽然我们已经有了第一件衣服，但现在圣灵正在作刺绣的工作，以准备第二件衣服，这衣服要使我们有资格在基督的审判台前见祂。一天过一天我们在圣灵的针刺，圣灵的变化之下。我们何等需要这第二件的衣服！这是一件严肃的事。
16These two garments are also seen in Psalm 45. In this psalm the queen has two garments (vv. 13-14): one corresponds to the objective righteousness for our salvation and the other to the subjective righteousness for our victory. The latter is equivalent to the wedding garment in Matthew 22:11 and 12. The queen in Psalm 45 signifies the church. Her first garment is of “wrought gold,” and her second is “raiment of embroidery” (Heb.). In the Bible gold signifies the divine nature of God. At the time of our salvation we received a golden garment that enabled us to be in the presence of God. In addition to this, we need another garment, a garment of embroidery. This embroidery signifies the transforming work of the Holy Spirit. The Holy Spirit today is working on us to transform us just like an embroiderer puts many stitches into cloth. Although we have the first garment, our second garment is now being prepared under the embroidering work of the Holy Spirit. This garment will qualify us to see Christ a tHis judgment seat. Day by day we are under the needle, the transformation, of the Holy Spirit. How we need this second garment! This is a serious matter.
17这件事尽管严肃，大部分基督徒还是只注意第一件衣服。有人甚至说，『；只要我们被称义，蒙救赎，并且得救了，一切就都好了。』不要听这种话。就救恩而论，你可能很好了，但就奖赏而论你如何？你不仅需要称义，你也需要得称许。当你显在基督审判台前的时候，祂会称许你么？马太二十二章十四节非常清楚的说，有些人要被选上，别的人却没有。只有那些穿著藉圣灵刺绣的工作所产生之第二件衣服的人才被选上，才有资格参加羔羊的婚筵。
17However serious this matter may be, most Christians only care for the first garment. Some even say, “As long as we are justified, redeemed, and saved, everything is all right.” Do not listen to this. You may be all right as far as salvation is concerned, but what about the reward? You not only need justification— you also need approval. When you appear before the judgment seat of Christ, will He approve of you? Matthew 22:14 says very clearly that some will be chosen and not others. Only those who have the second garment produced by the embroidering work of the Holy Spirit will be chosen and qualified to attend the wedding feast of the Lamb
三 带下主的掌权
C. Bringing in the Reign of the Lord
18到六节大批群众的声音宣告说，『阿利路亚！因为主我们的神，全能者，作王了。』神的掌权，就是国度，与羔羊的婚娶有关，羔羊的婚娶乃是神新约经纶完成的结果。神新约的经纶是要藉著祂的救赎和神圣的生命，为基督娶得一个新妇，就是召会。藉著圣灵历世以来不断的作工，到这世代结束时，这目标必然达到。那时，新妇，就是得胜的信徒，要豫备好，神的国也要来到。这与主在马太二十六章二十九节所说的豫言相符。婚礼要带进主的掌权，就是国度，因为所有被请赴婚礼的宾客既是团体的新妇，又是与新郎一同作王的人。新郎要得著全地作祂的国度，当然就需要许多附属的王与祂一同作王。所有与祂一同作王的人就是祂团体的新妇。
18In verse 6 the voice of the great multitude proclaims, “Hallelujah! For the Lord our God the Almighty reigns!” The reign of God, the kingdom, is related to the marriage of the Lamb, and the marriage of the Lamb is the issue of the completion of God’s New Testament economy. God’s economy in the New Testament is to obtain for Christ the Bride, the church, through His redemption and divine life. By the continual working of the Holy Spirit through all the centuries, this goal will be attained at the end of this age. Then the Bride with the overcoming believers will be ready. Simultaneously, the kingdom of God will come. This corresponds to the Lord’s prophecy in Matthew 26:29. The wedding will bring in the reign of the Lord, the kingdom, because all the guests invited to the wedding will be both the corporate Bride and the co-kings of the Groom. The Bridegroom, who will take the whole earth as His kingdom, certainly needs many sub - kings to be His co-kings. All His co-kings will be His corporate Bride.
19我不确定婚筵要有多长的时间。在空中所举行的婚礼，本身会持续很短的时间。在婚礼之后，就是婚筵。婚筵通常总是比婚礼时间更长。虽然我相信婚筵将持续一千年，但是并没有圣经的根据，可以让我们很有把握的说这话。在主看来，千年如一日。（彼后三8。）马太二十二章指明，婚筵就是千年国。对我们来说，千年国的一千年将是婚筵。每一位被请赴婚筵的人，也要有分于一千年的作王掌权；我们的王是新郎，我们这些与祂一同作王的人乃是祂的新妇，那一千年将是我们的蜜月。基督的一千年作王，将是我们的筵席。我相当确定，许多基督徒将得不著奖赏，不得在要来的国度里与基督一同掌权。虽然你会得救，但你若要得著国度为奖赏，就必须是个得胜者。对得胜者来说，在基督的国度里与祂一同掌权，就是婚筵。
19I am not certain how long the wedding feast will last. The wedding itself, which will take place in the air, will last a short time. After the wedding, there will be the wedding feast. A wedding feast is always much longer than the wedding. Although I believe that the wedding feast will last a thousand years, the Bible does not give us the ground to say this with full assurance. To the Lord, a thousand years are as one day (2 Pet. 3:8). Matthew 22 indicates that the wedding feast will be the millennial kingdom. To us, the thousand years of the millennial kingdom will be a wedding feast. Everyone invited to the wedding feast will also participate in the thousand-year reign as kings. Our King will be the Groom; we, His co-kings, will be His Bride; and the thousand years will be our honeymoon. Christ’st ho us and-year reign will be our feast. I am quite certain that many Christians will not receive the reward of reigning with Christ in the coming kingdom. Although you may be saved, you must become an overcomer in order to receive the kingdom as your reward. For the overcomers, reigning with Christ in His kingdom will be the wedding feast
伍 羔羊的婚筵
V. THE MARRIAGE DINNER OF THE LAMB
20九节说，『天使对我说，你要写上，凡被请赴羔羊婚筵的有福了。又对我说，这是神真实的话。』这里羔羊的婚筵就是马太二十二章二节的婚筵。这是对得胜信徒的奖赏；并不是所有得救的人都能有分，只有得胜者才会被请赴席。马太二十五章八至十三节那五个愚拙的童女就错过了。然而她们在国度时代受主对付之后，仍将有分于新耶路撒冷，直到永远。所以，被请赴基督婚筵的人有福了，这要将得胜的信徒引进千年国的享受里。被请赴羔羊婚筵的得胜信徒，也是羔羊的新妇。九节所说的福，乃是指有分于千年国的福。马太二十二章十四节说，『因为被召的多，选上的少。』启示录十七章十四节说，『同著羔羊的，就是蒙召被选忠信的人。』蒙召是一回事，被选上是另一回事。那些跟随主与敌基督争战的人，不仅是蒙召者，也是被选者。虽然我们有把握说，我们已径蒙召了；我们却没有把握说，我们也会被选上。这要到基督审判台前才能决定。我们被提之后，要站在主的审判台前，祂要决定我们彀不彀资格被选上。只有被选上的人才被请赴羔羊的婚筵。
20Verse 9 says, “And he said to me, Write, Blessed are they who are invited to the marriage dinner of the Lamb. And he said to me, These are the true words of God.” The marriage dinner of the Lamb here is the wedding feast in Matthew 22:2 (Gk.). It will be a reward to the overcoming believers. Only the overcomers will be invited to it, not all the saved ones. The five foolish virgins in Matthew 25:8-13 will miss it. However, after being dealt with by the Lord in the kingdom age, they will participate in the New Jerusalem for eternity. Hence, to be invited to the wedding feast of Christ, which will usher the overcoming believers into the enjoyment of the millennium, is to be blessed. The overcoming believers invited to the marriage dinner of the Lamb will also be the Bride of the Lamb. The blessing referred to in verse 9 is the blessing of participating in the millennium. Matthew 22:14 says, “For many are called but few are chosen,” and Revelation 17:14 says, “They who are with Him are called and chosen and faithful.” To be called is one thing, and to be chosen is another. Those who will follow the Lord to fight against Antichrist will not only be called, but also chosen. Although we have the assurance that we have been called, we do not yet have the assurance that we shall be chosen. This will be decided at the judgment seat of Christ. After we have been raptured, we shall stand before the Lord at the judgment seat, and He will decide whether or not we are qualified to be chosen. Only those who are chosen will be invited to the marriage feast of the Lamb.
陆 耶稣的见证
VI. A TESTIMONY OF JESUS
21十节说，『我就俯伏在他脚前要拜他。他说，千万不可。我和你并你那些持守耶稣见证的弟兄，同是作奴仆的；你要敬拜神！因为耶稣的见证乃是豫言的灵。』这节指明，新妇，就是被请的宾客，乃是耶稣的见证。虽然今天的召会就该是耶稣的见证，但在我们中间有些人却在耶稣见证的水准之下。然而，到了十节的时候，所有被请的得胜者，都已完全达到了这水准。主得著祂的新妇之后，便能对撒但和全宇宙夸口说，『这新妇是我的见证。』
21Verse 10 says, “And I fell before his feet to worship him. And he said to me, Don’t do that! I am a fellow- slave of yours and of your brothers who have the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of the prophecy.” This verse indicates that the Bride, the invited guests, are the testimony of Jesus. Although the church today should be the testimony of Jesus, some among us are below the standard of the testimony of Jesus. However, at the time of verse 10 all the invited overcomers will be fully up to this standard. After the Lord has gained His Bride, He will be able to boast to Satan and to the whole universe, saying, “This Bride is My testimony
22十节说，耶稣的见证是豫言的灵。整卷的启示录有一个灵，这灵就是耶稣的见证。豫言的灵就是豫言的实际、本质、特性和特征；因此，耶稣的见证乃是这卷书豫言的实际、本质、特性和特征。今日，耶稣的见证就是召会。但是召会中的肢体并没有都达到了主的标准。所以主必须等到得著新妇之后，才能对撒但说，『这是我的见证，她完美至极！』因此，新妇是启示录里豫言的实际、本质和元素。这卷书乃是为著召会生活，为著新妇。
22Verse 10 says that the testimony of Jesus is the spirit of the prophecy. The entire book of Revelation has a spirit, and this spirit is the testimony of Jesus. The spirit of the prophecy is the reality, substance, disposition, characteristic, of the prophecy. Thus, the testimony of Jesus is the reality, substance, disposition, characteristic, of the prophecy of this book. Today, the testimony of Jesus is the church. However, not all the members of the church have reached the Lord’s standard. Therefore, the Lord must wait until He has the Bride before He can declare to Satan, “This is My testimony. It is perfect and complete to the uttermost.” Hence, the Bride is the reality, the substance, and the element of the prophecy of the book of Revelation. This book is for the church life, for the Bride