第二十四章

翻译：觉醒

耶稣离开圣殿

1. 耶稣出了圣殿，正走的时候，门徒进前来，把殿宇指给他看。

当耶稣在众人的欢呼声中骑驴进入耶路撒冷时，人们喊道：“奉主名来的是应当称颂的。”（马太福音21:9）耶稣随即进了殿，赶出兑换银钱的人，又斥责宗教领袖的伪善行为。无论耶稣说什么或做什么，宗教领袖仍然硬着颈项，拒绝听从，也不被祂的神迹所触动。耶稣的一言一行对他们刚硬的心肠毫无影响力。即使宣告了一系列的祸患（对他们最后的规劝），也未能产生果效。他们不受教，因为他们已经铁了心。

像那些顽固的宗教领袖一样，我们里面也有一些拒绝承认主的地方。在这些地方，我们拒绝悔改。它们是一些顽固的习惯和行为模式，在我们的生活中根深蒂固，似乎永远无法抛弃。即使我们决心改变我们的生活方式，摆脱旧的习惯，我们也相信我们可以凭自己做到。我们以为只要我们有足够的“意志力”，就能克服一切毛病，无论是强迫性的嗜好、不耐烦的态度，还是无法控制的脾气。这相当于说：“我不需要主，不需要祂的真理，也不需要祂的能力。我可以靠自己。”

每当我们屈从于这种观念时，我们的低级本性仍然在控制着我们。如果主的真理不在我们心里，我们就不可能摆脱它，因为若没有主的圣言，祂就不能引导和带领我们。正如耶稣先前所说：“人子没有枕头的地方。”（马太福音8:20） ¹

当耶稣环顾圣殿，看到没有人接受祂的话语时，情况是相似的。主的教导无处可容。因此，下面的情节开始说：“耶稣出了圣殿。”（马太福音24:1）

圣殿被毁

2. 耶稣对他们说，你们不是看见这殿宇吗？我实在告诉你们，将来在这里没有一块石头留在石头上，不被拆毁了。

3. 耶稣在橄榄山上坐着，门徒暗暗地来说，请告诉我们，什么时候有这些事？你降临和时代的末了有什么预兆呢？

4. 耶稣回答说，你们要谨慎，免得有人迷惑你们。

5. 因为将来有好些人冒我的名来，说，我是基督，并且要迷惑许多人。

6. 你们也要听见打仗和打仗的风声，总不要惊慌，因为这些事是必须有的，只是末期还没有到。

7. 民要攻打民，国要攻打国，多处必有饥荒、瘟疫和地震。

8. 这都是灾难（原文是生产之难）的起头。

9. 那时，人要把你们陷在患难里，也要杀害你们，你们又要为我的名被万民恨恶。

10. 那时，必有许多人跌倒，也要彼此陷害，彼此恨恶。

11. 且有好些假先知起来，迷惑多人。

12. 因为不法的事增多，许多人的爱心就渐渐冷淡了。

13. 惟有忍耐到底的，必然得救。

14. 这天国的福音要传遍天下，对万民作见证，然后末期才来到。

与宗教领袖不同，耶稣的门徒真诚地想要学习祂的道。他们刚刚离开圣殿（也许是最后一次），将殿宇指给耶稣看，似乎想问：“圣殿将会发生什么？”耶稣告诉他们，圣殿将被摧毁。“我实在告诉你们，”耶稣说，“将来在这里没有一块石头留在石头上，不被拆毁了。”（马太福音24:2）

门徒很好奇，想了解更多，就来问祂说：“请告诉我们，什么时候有这些事？你降临和时代的末了有什么预兆呢？”（马太福音24:3）耶稣在橄榄山上坐着，把祂的门徒叫到一起，用极具象征意义的语言教导他们。祂的话充满了强烈的警告和大灾难的预言。祂提醒他们，有许多“假基督”要奉祂的名来。门徒绝不可相信他们。祂谈到“打仗和打仗的风声”。门徒不要被这些事困扰。祂说：“民要攻打民，国要攻打国。”门徒不要担心。“多处必有饥荒、瘟疫和地震，”祂说，“人要把你们陷在患难里，也要杀害你们。”（马太福音24:4-9）尽管如此，他们不要惧怕。

这的确会是最艰难的时期。耶稣告诉他们，人们“要彼此陷害，彼此恨恶”（马太福音24:10）。“因为不法的事增多，”祂说，“许多人的爱心就渐渐冷淡了。”（马太福音24:12）这些都是深奥的象征语言，各自包含了丰富的意义。但这一切都始于耶稣论及圣殿的预言：“将来在这里没有一块石头留在石头上，不被拆毁了。”（马太福音24:2）

在这里，有必要介绍一些历史背景。第一座圣殿是由所罗门王在耶稣出生前约一千年建造的，雇用了三万名工人，在13年内建成。如经上所记，所罗门建好了殿，“就在殿里预备了内殿，好安放耶和华的约柜”（列王纪上6:19）。这内殿被称为“至圣所”，因为“约柜里惟有两块石版，就是以色列人出埃及地后，耶和华与他们立约的时候，摩西在何烈山所放的。除此以外，并无别物。”（列王纪上8:9）

在庆祝的那一日，当祭司抬着装有十诫的约柜进殿的时候，浓密的乌云充满了耶和华的殿。所罗门就宣告说，这是耶和华所显的神迹，祂曾应许自己必住在幽暗之处。因此，充满圣殿的乌云证明圣殿将是经历神同在之处。正如所罗门所说，这将是“耶和华永远的住处”（列王纪上8:13）。

可悲的是，在基督诞生前的第六世纪，巴比伦人侵入耶路撒冷，把以色列人掳去，并把圣殿烧成灰烬。七十年后，波斯击败巴比伦，被掳的人终于可以返回耶路撒冷，回来以后，他们花了九年时间重建圣殿。正是这第二座圣殿（原本是要作主的居所），耶稣说它将被彻底摧毁，以至于没有一块石头留在石头上。

重要的是要记住，圣殿的最高目的是作为安放十诫（它们被视为“至圣”）的地方。因此，圣殿的石头代表了支持和保护诫命的许多真理，使它们可以永远为每一个想要遵守它们的人所用。在殿中服事的宗教领袖尤其有责任维护这些诫命，并教导人们遵守。

因此，耶稣预言圣殿将被摧毁，以至于“没有一块石头留在石头上”，代表当时真理已经彻底毁灭，尤其是作为圣殿主要基石的那个真理（即相信主的同在）已经毁灭。 ²

否认神的同在，并因此拒绝神圣的真理，将导致人类彻底毁灭。如耶稣所说，人们“要彼此陷害，彼此恨恶”（马太福音24:10）。没有神圣真理的指引，“不法的事将要增多”。人们将为所欲为。当没有了神圣的爱，“许多人的爱心就渐渐冷淡了”（马太福音24:12）。然而，尽管这个时期将极其艰难，但我们仍有希望。耶稣说：“忍耐到底的必然得救。”然后，耶稣又说了一个令人鼓舞的应许：“这天国的福音要传遍天下，对万民作见证。”（马太福音24:14）

荒凉的可憎之物

15. 你们看见先知但以理所说的荒凉的可憎之物立在圣地（读这经的人须要会意），

尽管仍有希望，但预言是令人恐惧的。事实上，耶稣把它称为“荒凉的可憎之物”（马太福音24:15），如先知但以理所说的。这指的是叙利亚王安提阿哥·伊皮法尼斯（Antiochus Epiphanes），他在公元前168年洗劫了圣殿，并在圣所设立了外邦神宙斯的雕像。如经上所记：“从除掉常献的燔祭，并设立荒凉的可憎之物，必有一千二百九十日。”（但以理书12:11）

侵略国用自己的偶像取代被征服民族的神像来象征他们的征服，这是一个惯例。然而，对被征服的犹太人来说，这不仅仅是被征服的象征。用但以理的话说，对圣所的亵渎被认为是“荒凉的可憎之物”。同样地，当主的爱和智慧被弃绝时，可憎之物就会进来。这是因为若没有祂的爱和智慧，人心就会变成一个荒场，充满可憎之物。这就是来自荒凉的可憎之物。这正是耶稣在前一章末尾所提到的荒凉。耶稣对那些弃绝祂的宗教领袖说：“看哪，你们的家成为荒场留给你们。”（马太福音23:38）现在，在本章中，耶稣详细描述了荒凉之后的可憎之物。 ³

虽然这些可憎之物确实适用于耶稣时代腐败的宗教机构，但它们也适用于我们各人。每当我们过于关注自己，以至于完全不知道什么是真理，完全不关心邻舍的需要，完全不知道神在我们生命中的同在，我们就会陷入荒凉的状态。

这时候，我们的生活变得没有任何真正的灵性。正如安提阿哥·伊皮法尼斯洗劫耶路撒冷的圣殿，除掉所有献给真神的祭物，建立偶像崇拜一样，有时我们也会选择崇拜他神，尤其是自私、贪婪、怨恨和恐惧的神。我们为过去而烦恼，为未来而忧虑，不信靠神完美的引导。因此，我们制定自己的准则，按照自己的规矩生活，甚至在宗教活动中假装尽职尽责，并遵守民法。但事实是，在这样的心态下，我们心中没有对神或邻舍的爱。正如耶路撒冷的圣殿在宗教领袖的辖制下变得荒凉一样，人类的心在远离神而转向自我时也会变得如此。没有主的同在，人心就会变成一个荒场，没有任何真正的灵性，可憎的思想和情绪就会进来。

安提阿哥·伊皮法尼斯在耶路撒冷的殿里用宙斯的雕像取代了常献的燔祭，法利赛人用他们自私的传统败坏了敬拜，这一切都应该提醒我们，如果我们不以神的品质来填满我们的思想和心灵，我们也会思想和造作可憎之事。比起对圣殿的亵渎或法利赛人的行为，这是真正的“荒凉的可憎之物”。

逃离毁灭

16. 那时，在犹太的应当逃到山上，

17. 在房顶的不要下来拿家里的东西，

18. 在田里的也不要回去取衣裳。

19. 当那些日子，怀孕的和奶孩子的有祸了。

20. 你们应当祈求，叫你们逃走的时候，不遇见冬天或是安息日。

每当我们发现自己陷入荒凉的可憎之物（我们生命中真正的低谷），我们唯一的希望就是逃离：“在犹太的应当逃到山上。”（马太福音24:16）不能再浪费时间，必须立刻逃离，毫不迟疑：“在房顶的不要下来拿家里的东西，在田里的也不要回去取衣裳。”（马太福音24:17-18）虽然这样的描述显示出极大的紧迫性，但也有更深层次的含义。

这里描述的三种逃离依次提到了更低的高度：山上、房顶和田里。这与人类心灵的三个层次有关：最高的层次被比作一个站在山顶的人，中间的层次被比作一个站在房顶的人，最低的层次被比作一个站在田里的人。无论我们在灵性上处于什么层次，即无论是在山顶、房顶还是在田里，总的信息是相同的：逃离邪恶。 ⁴

然而，根据我们在灵性发展中所处的位置，有一些重要的区别需要注意。有些时候，我们处于灵性意识的最高点。这被比作“山顶”。在这种状态下，我们对神的旨意有一种直观的、敏锐的感知。我们因为爱主而遵守诫命，无需对诫命进行推理。在这种时候，主的旨意写在了我们心里。为了维持这种状态，不落入更低的状态，我们被告知要“从犹太逃到山上”。因为犹太是耶路撒冷（腐败的圣殿所在地）周围的地区，“逃离犹太”代表逃离我们内心所有的邪恶和虚假。因此，我们读到：“在犹太的应当逃到山上。”（马太福音24:16） ⁵

心灵的下一个层面被比作“房顶”。在“房顶”所代表的状态下，我们的注意力较少放在爱主上，而更多地放在服务邻舍上。这是心灵的“属灵”层面。我们明白圣经的真理，所以我们希望按照圣经的教导去生活。虽然主的旨意还没有写在我们心里（那是最高的状态），但它已经记在我们的思想里。虽然“房顶”不及“山顶”，但它仍是好的。它远远高于依靠自私推理的低级意识状态（下来拿家里的东西）。因此，我们读到：“在房顶的不要下来拿家里的东西。”（马太福音24:17） ⁶

最后，我们来到本系列的第三个层面——田里。虽然它比山低得多，也不及房顶，但它仍是好的，尤其是在灵性发展的初期。当我们在“田里”时，我们之所以做正确的事情，是因为这是主的吩咐。在这种状态下，我们不是从爱（山上）或领悟（房顶）出发，而是从顺服（田里）出发。当我们在“田里”时，我们对神有一种简单的、顺从的信心。我们被嘱咐不要被任何教义所误导，使我们偏离良善、顺从的生活，或回到从前怀疑的状态。因此，我们读到：“在田里的也不要回去取衣裳。”（马太福音24:18） ⁷

耶稣还提醒说：“当那些日子，怀孕的和奶孩子的有祸了。你们应当祈求，叫你们逃走的时候，不遇见冬天或是安息日。”（马太福音24:19-20）耶稣说的是，当旧的信仰体系崩溃，新的信仰体系诞生时，人的灵魂内会发生巨大的变化。当涉及如何爱神和服务邻舍的新观念在我们里面产生时，我们就像怀了一个新胎。在这些新观念的萌芽阶段，我们像是在养育它们，使其得到更充分的发展。换句话说，在灵性重生的过程中，我们正在成为新人。

这可能是一个艰难的过程，特别是如果我们试图逃离旧的生活方式。当我们对他人感到冷漠，没有爱或纯真的感觉时，我们就是“在冬天逃走”，这不是灵性成长的好气候。当我们热衷于爱自己时，我们也不会被爱或纯真所触动。当耶稣告诫我们不要“在安息日逃走”时，听起来像是在告诫我们不要在安息日做任何事情，除了敬拜神。然而，在内在含义上，祂说的是当我们处于表面虔诚和自以为义的状态时，灵性的成长会多么艰难。正如孩子的成长一样，所有的成长都是从爱和纯真的状态开始的。极端的寒冷和炎热都会摧毁新的生命。 ⁸

如同没有星光的夜晚

21. 因为那时必有大灾难，从世界的起头直到如今，没有这样的灾难，后来也必没有。

22. 若不减少那日子，凡有血气的总没有一个得救的。只是为选民，那日子必减少了。

23. 那时，若有人对你们说，基督在这里，或说，基督在那里，你们不要信！

24. 因为假基督、假先知将要起来，显大神迹、大奇事，倘若能行，连选民也就迷惑了。

25. 看哪，我预先告诉你们了。

26. 若有人对你们说，看哪，基督在旷野里，你们不要出去！或说，看哪，基督在内屋中，你们不要信！

27. 闪电从东边发出，直照到西边，人子降临，也要这样。

28. 尸首在哪里，鹰也必聚在那里。

29. 那些日子的灾难一过去，日头就变黑了，月亮也不放光，众星要从天上坠落，天势都要震动。

在描述逃离的这些画面中，耶稣指的是那些渴望行善却因外在和内在的阻挡而无法行善的人所遭受的可怕苦难。宗教领袖的错误教义、与生俱来的各种邪恶倾向，以及无处不在的地狱般的影响，使得任何人都难以做正确的事情。耶稣降生时就是这样的景况。

耶稣所描述的外在的动乱，如民要攻打民，多处必有饥荒、地震，都是代表人类灵魂的无形领域中正在发生的内在动荡和争斗。耶稣使命的核心是与这些看不见的敌对势力作战，以便人们能够再次自由地学习真理并按照真理生活。因此，耶稣必须参与战斗，对付地狱。这样，祂就能够把人类从地狱的束缚中解救出来。如果没有耶稣伟大而成功的斗争，没有人能够得救。所有这些都包含在这句话中：“那时必有大灾难，从世界的起头直到如今，没有这样的灾难......若不减少那日子，凡有血气的总没有一个得救的。”（马太福音24:21-22） ⁹

当时，因为灵性上的压倒性的侵扰，神不得不亲自以肉身降临，以对付和制服那些正在毁灭人类的邪恶。最后残存的一点爱与仁，对神的信心和对邻舍的友爱，以及对神旨意的领悟，都濒临灭绝。神的话语原是用来照亮人类的悟性，却被自私自利的宗教机构和毫无戒心的普通信徒所遮蔽和歪曲了。

因此，耶稣提醒门徒要防备假先知和假基督（马太福音24:24）。祂教导他们，真理不能在“旷野”（荒凉的宗教机构）中找到，也不能在“内屋”（个人的观点）中找到。换句话说，他们不要被世上的假师傅（“旷野”）或自己的头脑（“内屋”）所欺骗。相反，他们要相信人子的降临：“若有人对你们说，看哪，基督在旷野里，你们不要出去！或说，看哪，基督在内屋中，你们不要信！闪电从东边发出，直照到西边，人子降临，也要这样。”（马太福音24:26-27）

宗教教义和实践已经变成一块没有真理的荒地，一片干燥贫瘠的旷野。它里面没有任何生气，因此也没有什么可提供的。用来振奋人类灵性的真理的活水断绝了。旷野里只剩下尸首，为腐朽的世界提供腐烂的食物。正如耶稣所说：“尸首在哪里，鹰也必聚在那里。”（马太福音24:28）

这的确是最黑暗的时期，耶稣用深奥的象征语言来描述它。“日头就变黑了，”耶稣说，意思是一切爱与仁将被弃绝。“月亮也不发光”，意思是一切信仰都将丧失。最后，“众星要从天上坠落”，意思是人们甚至不再有一丝真实的曙光（马太福音24:29）。人们不再承认主，不再爱祂，也不再爱邻舍。邪恶和无知将完全笼罩这片土地，就像一个没有阳光的世界，一个没有星光的夜晚。 ¹⁰

天上的云

30. 那时，人子的兆头要显在天上，地上的万族都要哀哭。他们要看见人子，有能力，有大荣耀，驾着天上的云降临。

31. 他要差遣使者，用号筒的大声，将他的选民，从四方，从天这边到天那边，都招聚了来。

然而，尽管这片土地将被黑暗所笼罩，一个新的光明的希望将会出现。耶稣会再来！祂称自己为“人子”，说：“那些日子的灾难一过去......他们要看见人子，有能力，有大荣耀，驾着天上的云降临。”（马太福音24:29-30）

耶稣明确地说，祂将“驾着天上的云”再来。我们该如何想象这一幕呢？注释家们有不同的看法。有些人把它理解为字面意义上的驾着天上的云降临。耶稣将戏剧性地在空中显现，彰显祂的权柄和荣耀。另一些人说，祂第一次来是为了教导真理，第二次来则是为了按照神的计划和目的重新建立秩序。第一次来建立了一个属灵的国，第二次来将建立一个属世的国。

先作灵性上的拯救，再作政治上的拯救，这种观念很吸引人，但与耶稣教导的永恒原则不符。如果我们这样想，就会陷入同样的思维模式，即幸福在于世俗的成功；耶稣来，原是要救我们脱离这种思维模式。因此，我们有必要仔细思考“他们要看见人子，有能力，有大荣耀，驾着天上的云降临”是什么意思。

耶稣一直表明，“人子”一词指的是祂来要带给世界却找不到“枕头之处”的神圣真理。然而，尽管耶稣离开了圣殿，但祂并没有放弃人类。祂说，人子将驾着“天上的云”再来。为了理解这个象征性的短语，我们需要记住，地上的云是由水组成的。在整本圣经中，“水”表示“真理”。因此，在圣经的形象化描述中，“天上的云”说的是天上的水，也就是属灵的真理。因此，用圣经的语言来说，神的话就是“天上的水”。或者，换句话说，圣经字面上的真理就是“天上的云”。

正如地上的云保护我们，避免我们直接接触太阳的力量和荣耀，天上的云——圣经的字面真理——也保护我们，避免我们直接接触由它们所隐藏的内在真理的力量和荣耀。真理被隐藏起来，是为了保护我们。如果我们暴露在一种我们无法承受的生活方式中，暴露在我们不能跟从的真理中，我们在灵性上就会被撕裂。因此，神满怀怜悯地将内在的真理隐藏在圣经字面意思的云彩中。然而，当我们准备好按照这些真理生活时，祂就会揭示给我们。是的，祂通过天上的云来到我们身边。 ¹¹

这就是应许的“主的再来”。祂曾经道成肉身，以耶稣基督的身份，来到人类身边。第二次，祂将在灵里，通过启示圣经的内在含义，来到人类身边。祂将作为神圣的真理而来——无限的神圣真理适应人类的悟性。这就是人子，祂通过圣经的字面真理——“天上的云”，来到我们身边。

这就是所谓的“主的再来”。这是在荣耀中再来，因为主来向我们敞开祂话语的荣耀和光辉。这也是在能力中再来——主赐给我们能力，使我们能按照祂的真理生活。 ¹²

最后，当耶稣结束这个伟大的应许时，祂补充说，人子要“差遣使者，用号筒的大声，将他的选民，从四方，从天这边到天那边，都招聚了来”（马太福音24:31）。这话包含了一个美丽的应许，即主再来时所揭示的真理将使所有愿意倾听的人团结起来，就像号筒的大声把人们招聚起来一样。正如耶和华对摩西说：“你要用银子做两支号......用以招聚会众......吹这号的时候，全会众要到你那里，聚集在会幕门口。”（民数记10:1-8）

因此，“号筒的大声”是神圣真理的声音，特别是主再来时圣经内在含义的启示。它美妙的声音震撼人心，召唤所有人在爱与智慧的内在会幕里敬拜主。神圣真理的号角向四面八方发出，传到万民万族。那些愿意听从呼召的人将全心全意地做出回应，这就是“从天这边到天那边”一话的意思。 ¹³

无花果树发芽

32. 你们可以从无花果树学个比方：当树枝发嫩长叶的时候，你们就知道夏天近了。

33. 这样，你们看见这一切的事，也该知道人子近了，正在门口了。

34. 我实在告诉你们，这世代还没有过去，这些事都要成就。

35. 天地要废去，我的话却不能废去。

36. 那日子，那时辰，没有人知道，连天上的使者也不知道，子也不知道，惟独父知道。

37. 挪亚的日子怎样，人子降临也要怎样。

38. 当洪水以前的日子，人照常吃喝嫁娶，直到挪亚进方舟的那日，

39. 不知不觉洪水来了，把他们全都冲去。人子降临也要这样。

40. 那时，两个人在田里，取去一个，撇下一个。

41. 两个女人推磨，取去一个，撇下一个。

42. 所以，你们要警醒，因为不知道你们的主是哪一天来到。

43. 家主若知道几更天有贼来，就必警醒，不容人挖透房屋，这是你们所知道的。

44. 所以，你们也要预备，因为你们想不到的时候，人子就来了。

45. 谁是忠心有见识的仆人，为主人所派，管理家里的人，按时分粮给他们呢？

46. 主人来到，看见他这样行，那仆人就有福了。

47. 我实在告诉你们，主人要派他管理一切所有的。

48. 倘若那恶仆心里说，我的主人必来得迟，

49. 就动手打他的同伴，又和酒醉的人一同吃喝。

50. 在想不到的日子，不知道的时辰，那仆人的主人要来，

51. 重重的处治他，定他和假冒为善的人同罪，在那里必要哀哭切齿了。

耶稣一直在谈论即将发生的大灾难、时代的末了，以及人子的降临。因为门徒问起这些事：“什么时候有这些事？你降临和时代的末了，有什么预兆呢？”（马太福音24:3）现在，耶稣用无花果树的比喻来回答他们。“你们可以从无花果树学个比方，”祂说，“当树枝发嫩长叶的时候，你们就知道夏天近了。这样，你们看见这一切的事，也该知道人子近了，正在门口了。”（马太福音24:32）

无花果树发嫩长叶，被用来比喻我们的生命开始时以及一个新的宗教时代开始时的良善品质。耶稣通过无花果树的比喻暗示，尽管旧的宗教体系正在结束，但新的体系即将建立。事实上，它已经处于早期阶段，刚刚开始长叶。

虽然耶稣没有让门徒深入了解复杂的宗教教义，但他们已经瞥见了最根本的东西：他们知道在某种意义上祂是神的儿子，他们知道遵守诫命是得救的必要条件，他们知道宗教生活在于履行有用的服务，而不考虑回报。虽然这只是一个大概的领悟，却是一个至头重要的开始。用圣经的语言来说，“当树枝发嫩长叶的时候，你们就知道夏天近了......正在门口了。”（马太福音24:32-33）

夏天临近，甚至就在门口的意象很有震撼力。在本章的最后一个情节中，我们被比作仆人，忙着管理家里的事务。正如我们所提到的，“家”就是我们的心灵，而主应该是我们家的主人。既然如此，我们应该不断管理好家里的一切，使之井然有序，因为我们永远不知道主何时会出现在门口。正如耶稣所说：“所以你们要警醒，因为不知道你们的主是哪一天来到。”（马太福音24:42） ¹⁴

传统上，这段经文被认为是指最后的审判——死亡的时候，我们将为我们在世上所想、所说、所做的一切受到审判。耶稣说，那日子，那时辰，没有人知道，它会在想不到的日子来到。因为耶稣说：“所以你们也要预备，因为你们想不到的时候，人子就来了。”（马太福音24:44）

当耶稣继续说比喻时，祂谈到了“恶仆”：他们的工作原是照看主人的家，为家里的人提供适当的食物，并保持警惕，以免盗贼闯入。在这个比喻中，“家”指人的心灵，适当的食物指神的话语，防止盗贼闯入指防备那些侵入并毁灭我们的邪恶欲望和错误思想。然而，由于这些恶仆以为主人“必来得迟”，就忽视了他们在家里的责任。不仅如此，他们还“动手打他的同伴，又和酒醉的人一同吃喝”（马太福音24:49）。

这样的人很可能受到突如其来的可怕的“最后审判”。如果神，家的主人，突然来到，察看他们所行的，他们就有祸了。正如耶稣所说：“在想不到的日子，不知道的时辰，那仆人的主人要来，重重的处治他，定他和假冒为善的人同罪，在那里必要哀哭切齿了。”（马太福音24:51）

无可否认，这听起来十分可怕——尤其是对于那些从小就认为愤怒的神要来审判人类并将所有人都扔入地狱的人来说——除非我们立即悔改，成为新造的人。但认为神是一位愤怒的神，这是一个旧观念。按照新的观念和耶稣来建立的新的宗教，主的降临是对人类的祝福。通过这个即将像无花果树一样发芽的新的宗教，神要来祝福我们，带领我们享受喜乐的生活。祂要来赐给我们真理，不仅指示我们当走的路，而且指明路上的许多阻碍，如遮蔽慷慨的贪婪，遮蔽信心的忧虑，遮蔽爱的仇恨。如果一个人最终进了地狱，或处于地狱般的状态，那并不是因为神的愤怒，而是因为人自己的选择。 ¹⁵

所有这一切都意味着“人子降临”，第一次是作为道成肉身的神降临，第二次是通过启示圣经的内在含义“驾着天上的云”降临。因此，主的第二次降临是一个荣耀的预言，预示着我们各人将对宗教产生新的领悟。正如耶稣所说，它将出人意外地来到我们身边：“那日子，那时辰，没有人知道。”但可以肯定的是，它会以一种我们未曾想过的方式来到。我们当作的就是做好准备——继续敬拜神，阅读圣经，按照我们的领悟遵守诫命。

在这个过程中，我们会对属灵的真理有奇妙的瞥见。我们的眼睛将被打开，看到并理解我们以前从未理解过的事情。而这些洞见对我们来说将是巨大的祝福。因此，我们读到：“主人来到，看见他这样行，那仆人就有福了......那仆人有福了，他的主人来的时候，会发现他这样做......在想不到的日子，不知道的时辰，那仆人的主人要来。”（马太福音24:44、46、50）

这样看来，对于信的人，人子降临不是一件可怕的事情。相反，我们应该怀着极大的喜悦来期待它。到那日，信徒的眼睛将被打开，从而对圣经有新的更深的领悟。寒冷、黑暗、贫瘠的冬天将会过去，履行有用服务的无花果树将要发芽。到那日，我们就知道夏天近了，主已经在门口了。

脚注:

817. And he spake as a dragon, signifies with a similar affection, thought, doctrine, and preaching, as belong to those who separate faith from the life of faith, which is charity. This is evident from the signification of "speaking," as being affection, thought, doctrine, and preaching. This is the signification of "speaking" because all the speech of man is from affection and the consequent thought. The affection itself is expressed by the sound of the speech, and the thought by its words. The affection and the thought are both of them in the speech, as everyone who reflects can see. The affection alone by itself cannot speak, it can only make a sound and sing; nor can thought alone by itself speak otherwise than as an automaton without life, since it is the affection that gives life to every expression of speech; and this is why a man is regarded by others according to the affection of his speech and not according to the words he utters. "To speak" signifies also to preach from doctrine, thus doctrine and preaching therefrom, because it is said that the beast "spake as a dragon;" and a "dragon" means those who are in faith separated from charity both in doctrine and in life (See above, n. 711, 714); and this beast means confirmations from the sense of the letter of the Word in favor of the separation of faith from life, and the resulting falsifications of the Word; consequently "to speak as a dragon" signifies that kind of religion in respect to doctrine and preaching.

[2] As faith separate from charity and the resulting falsification of the Word are described by the dragon and its two beasts, I will show in this article that a like heresy is depicted in the Word by "Cain," by "Reuben," and by the "Philistines," and the like is meant also by the "he-goat" in Daniel. For there have been several churches on this earth, namely, the Most Ancient, which was before the flood; the Ancient, which was after the flood; the Jewish, which followed the Ancient; and lastly the Christian Church. All of these churches degenerated in process of time into two enormous errors, into one which adulterated all the goods of the church, and into the other which falsified all its truths. The church that adulterated all the goods of the church is described in the Word by the "Babylonians and Chaldeans;" and the church that falsified all the truths of the church is described by "Cain," by "Reuben," and by the "Philistines," and by the "he-goat" in Daniel which fought with the ram and overcame it. The adulteration of the good of the church, which is described by the "Babylonians and Chaldeans," will be spoken of hereafter where "Babylon" is treated of in Revelation; but now the falsification of truth shall be treated of, which is described here in Revelation by "the dragon and his two beasts," and was also described by "Cain," and by the others above mentioned.

[3] That those who separate the knowledges of truth and good from a life according to them, and who believe that they may be saved by these alone, were represented by "Cain," has been briefly shown in the Arcana Coelestia where Cain and Abel are treated of; to which this shall be added. It is written of Cain:

That he was the firstborn of Adam, and that he tilled the ground, and brought of the fruit of the ground an offering to Jehovah; and that Abel was a shepherd of the flock, and brought of the firstlings of his flock and of the fat thereof; also that Jehovah had respect unto the offering of Abel and not unto the offering of Cain, that therefore Cain's anger was kindled and he slew his brother; and that Cain was therefore accursed and rejected from the ground, and became a wanderer and fugitive in the earth; and that Jehovah set a sign upon Cain lest he should be slain, and decreed that whoever should slay him should have vengeance taken on him sevenfold (See Genesis 4).

It is to be known that all names of persons and places in the Word signify things and states of the church, especially the names in the first chapters of Genesis, because the stories in those chapters are made-up histories containing the deepest arcana of heaven, and yet they are most holy in the sense of the letter, because in every least word there is a spiritual sense that conjoins the heavens with the men of the church. What these stories involve in the spiritual sense and what the names of the persons there signify has been explained in the Arcana Coelestia. "Cain" signifies the knowledges of truth and good separated from a life according to them, thus from heavenly love, and "Abel" signifies heavenly love; or what is the same, "Cain" signifies truth separated from good, and "Abel" good conjoined with truth. And as truth is the first thing of the church, since every church is formed by means of truths, because every church begins from truths or from the knowledges of truth and good, therefore Cain was the firstborn, and was named "man" [vir] of Jehovah," "man of Jehovah" signifying in the Word the truth of heaven and the church; and the "ground" which Cain tilled signifies the church. The separation of truth from good is signified by the murder of Abel by Cain; for when everything of the church is placed in truths or in knowledges, and not in goods or in the affection of living according to truths, good with its affections is slain. And as everything of the church perishes when truth is separated from good, so Cain "was cast forth from the ground," which, as has been said, signifies the church. But because truths are the first things of the church, for life must be learned from truths, "a sign was set on Cain, lest someone should slay him; and it was decreed that if anyone should slay him he should be avenged seven-fold." And because truth without good is carried hither and thither, having nothing to lead it, and consequently falls successively into falsities, and departs from the way that leads to heaven, so Cain "was cast forth from the face of Jehovah, and became a wanderer and fugitive." The like is true of faith and charity, since faith is of truth and charity is of good; so when faith is separated from charity what is said of Cain takes place, namely, that "it kills Abel its brother," which is charity, and in consequence the church perishes, which is signified by "being cast forth from the ground, and becoming a wanderer and fugitive," for when faith is separated from charity truth is successively turned into falsity and falls away.

[4] It has been shown above n. 434, that "Reuben," the firstborn of Jacob, signified the light of truth and thence the understanding of the Word, and thus truth from good or faith from charity, as did the apostle Peter; and that conversely, "Reuben" represented truth separated from good, or faith separated from charity, and that this faith is signified by his adultery with Bilhah his father's concubine, in consequence of which the birthright was taken away from him and given to Joseph. To this may be added, that all heresies, so far as they are adulterations and falsifications of the Word, correspond to adulteries and whoredoms of various kinds, and these because of this correspondence are actually perceived in the spiritual world from those who are in heresies. The reason of this is that marriages as they exist in the heavens derive their spiritual origin from the conjunction of good and truth; and conversely, adulteries derive their origin from the conjunction of evil and falsity; and this is why heaven is compared in the Word to a marriage, and hell to adultery. And as there is in the hells the conjunction of evil and falsity, so there continually exhales therefrom a sphere of adultery. It is for this reason that "adulteries and whoredoms" signify in the Word the adulterations of the good of the church and the falsifications of its truth (See above, n. 141, 161).

[5] In respect to faith separated from charity, this is perceived in the spiritual world as the adultery of a son with a mother as also with a step-mother. This is so because that faith shuts out the good of charity; and when this is shut out the evil of the love of self and of the world takes its place, and that faith conjoins itself with that love. For every kind of faith must necessarily conjoin itself with some love; therefore when spiritual love, which is charity, is separated, faith then conjoins itself with the love of self or with the love of the world, which are the loves that are dominant in the natural man; and this is why so heinous an adultery results from faith separated from charity. From this then it is clear what is signified by the adultery of Reuben with Bilhah his father's concubine, and why he was rejected for this reason from the right of the primogeniture. This is also meant by the prophecy of Israel his father respecting Reuben:

Reuben my firstborn, thou art my power and the beginning of my vigor; excelling in exaltation and excelling in strength; light as water, thou shalt not excel, because thou wentest up to thy father's bed, then thou didst profane it, he went up to my couch (Gen. 49:3, 4).

These words may be seen explained in the Arcana Coelestia (n. 6341-6350). That such adultery is perceived in the spiritual world from faith separated from charity has been made evident to me from correspondences in that world. For whenever I have perceived afar off the sphere of adultery with a mother or stepmother, I have known at once that those who had confirmed themselves in faith alone both in doctrine and in life were near, and they were also then discovered; and when they had been explored they were found to have been such in the world.

[6] So much respecting Reuben; we will now speak of the Philistines; these also in the Word represent faith separated from love. It was for this reason that they were called the "uncircumcised;" for "one uncircumcised" signifies one who is destitute of spiritual love, and is solely in natural love, and with that love alone no religious principle can be conjoined, much less anything of the church; for every religious principle and everything of the church has regard to the Divine, to heaven, and to spiritual life; and these cannot be conjoined with any other than a spiritual love; but not with a natural love separated from a spiritual love; since natural love separated from spiritual love is man's own [proprium], and this, regarded in itself, is nothing but evil. All the wars that the sons of Israel waged against the Philistines represented the combats of the spiritual man with the natural man, and thence also the combats of truth conjoined with good against truth separated from good, which in itself is not truth but falsity. For truth separated from good is falsified in the idea of the thought respecting it, and for the reason that there is nothing spiritual present in the thought to enlighten it. For the same reason those who are in faith separated from charity have no truth, except merely in their speech or in their preaching from the Word, the idea of truth instantly perishing as soon as truth is thought about.

[7] Because this religion exists in the churches with all who love to live a natural life, so in the land of Canaan the Philistines were not subjugated, as the other nations of that land were, and consequently there were many battles with them. For all the historical things of the Word are representative of such things as pertain to the church; and all the nations of the land of Canaan represented things heretical confirming either the falsities of faith or the evils of the love; while the sons of Israel represented the truths of faith and the goods of love, and thus the church. But what was represented by the wars that the inhabitants of the land of Canaan carried on will be told in its place and time; here it shall merely be shown that the Philistines represented a religious principle separated from spiritual good, such as is the religious principle of faith alone separated from its life, which is charity. This is why the sons of Israel whenever they fell away from the worship of Jehovah to the worship of other gods were given over to their enemies, or were conquered by them:

Thus they were given over to the Philistines, and served them eighteen years, and afterwards forty years (Judges 10;Judges 13).

This represented their departure from the worship from the good of love and the truths of faith to worship from the evils of love and the falsities of faith. Likewise:

The sons of Israel were conquered and distressed by the Philistines (1 Samuel 4; 13; 28; 29; 31).

But when the sons of Israel returned to the worship of Jehovah, which was the worship from the good of love and the truths of faith, they conquered the Philistines (1 Samuel 7, 1 Samuel 14; 2 Samuel 5; 2 Samuel 8; 21; 23; 2 Kings 18). That these historical things involve such things can be seen only from the series of things there described when viewed in the internal sense, to present which here would occupy too much time; therefore one passage only from the prophetical parts of the Word shall be cited, from which it will be manifest that such things as pertain to the church were represented by the Philistines in these narratives.

[8] Thus in Isaiah:

Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken; for out of the serpent's root shall come forth a basilisk, whose fruit shall be a fiery-flying serpent. Then the firstborn of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Howl, O gate; cry out, O city; thou whole Philistea art dissolved; for from the north cometh a smoke, and none shall be alone in thy assemblies. What then shall one answer, ye messengers of the nation? That Jehovah hath founded Zion, and in her the afflicted of His people shall hope (Isaiah 14:29-32).

This describes Philistea, which signifies the church, or those in the church who indeed are in truths from the sense of the letter of the Word or from some other revelation, and yet are in filthy loves, consequently their truths are not living truths; and truths not living are turned into falsities when they are brought from exterior thought, which is the thought next to the speech, into interior thought, which belongs to the understanding, also when this thought considers truths in their origin, which those who are meant by "the Philistines" do not see. They do not see for the reason that while every man, even an evil man, has a faculty to understand, he has no good of the will, which is the good of life; for this good springs from love to God and from love to the neighbor, and it is these loves that cause that faculty to communicate with heaven and receive enlightenment therefrom.

[9] This chapter in Isaiah describes those who are in truths without good, and shows that with such all truths are turned into falsities. This, therefore, is the spiritual sense of these words: "Rejoice not, O Philistea, all of thee, because the rod that smiteth thee is broken," signifies that they should not rejoice because they are permitted to remain in their heresy by reason of the fewness of those who are in truths from good; "for out of the serpent's root shall come forth a basilisk" signifies that out of the sensual man a dogma destructive of all truth will arise; "the serpent's root" being the sensual, which is the ultimate of man's life, and "the basilisk" being the destruction of all truth. "Whose fruit shall be a fiery-flying serpent" signifies from which there will spring faith separated from charity; this faith is meant by "a fiery-flying serpent" because it flies upwards by means of reasonings and confirmations from things revealed that are not understood, and thus it kills the things that are living. In like manner "the basilisk" has a similar signification as "the dragon," which is also called "a serpent;" and "the fiery-flying serpent" has a similar signification as "the beast coming up out of the sea and the beast out of the earth," in this chapter of Revelation. "Then the firstborn of the poor shall feed, and the needy shall lie down in safety," signifies that when that dogma is received by those who are natural and sensual men, and who believe themselves to be wiser than others, truths from good with those who desire what is true and will what is good, will become living; "the firstborn" in the Word signify truths born from good; the "poor" those who are not in truths but who still desire them, and the "needy" those who are not in goods but who in heart will them. "And I will kill thy root with famine, and he shall slay thy remnant," signifies that all truths, from the first of them to the last, will be destroyed by falsities. "Howl, O gate; cry out, O city," signifies that no entrance will be granted to any truth, and that doctrine will be made up of mere falsities, "gate" signifying entrance to the truths of doctrine, and "city" doctrine. "Thou whole Philistea art dissolved" signifies the destruction of that church by mere falsities. "For from the north cometh a smoke" signifies that every falsity from evil will break in from hell, "the north" meaning hell, and "smoke" the falsity of evil. "And none shall be alone in thy assemblies" signifies that there shall not remain a single truth among their knowledges. "What then shall one answer, ye messengers of the nation?" signifies the enlightenment of those who are in the good of life from love to the Lord. "That Jehovah hath founded Zion" signifies that a church shall be established from them; "and in her the afflicted of His people shall hope" signifies that those who are not in wisdom from self, and who conquer in temptations against such falsities, shall have intelligence and salvation.

[10] The vastation of truth by falsities with those who are meant by "the Philistines" is also described by Jeremiah 47:1-7; likewise in Ezekiel 25:15, 16; in Joel 3:4-6; in Amos 1:8. That such falsify truths is meant by "the daughters of the Philistines," mentioned in Ezekiel 16:27, 57; also in 2 Samuel 1:20; "the daughters of the Philistines" there meaning the affections of falsity. Their religious principle was also represented by their idol called Dagon, which was set up in Ashdod, and which, according to their description, was formed like a man from the head to the navel, and like a fish from the navel downwards; its being like a man from the head to the navel represented the understanding derived from truths; and like a fish from the navel downwards represented the natural destitute of the good of love; for the lower part down to the knees corresponds to celestial love, and a "fish" signifies the natural man which is without spiritual good. (That "man" [homo] signifies the affection of truth, may be seen above, n. 280; that his "head" signifies the understanding of truth and intelligence therefrom, n. 553; that a "fish" signifies the natural man, n. 513; and that the generative organs signify from correspondence celestial love, see Arcana Coelestia 5050-5062. Moreover, the "emerods" with which the Philistines were smitten when the ark of God was held captive by them, signified truths defiled by evils of life; but these and other things related about them in 1 Samuel 5 may be seen explained above, n. 700)

[11] Truth defiled by evil of life is signified also by "the uncircumcised" (2 Samuel 1:20; Ezekiel 28:10; 31:18; 32:18, 19; 44:9). For the foreskin corresponds to corporeal love, because the member which it covers corresponds to spiritual and celestial love. And because "the Philistines" represented those who are in knowledge (scientia) and cognitions of truth without any spiritual and celestial good, they were called "uncircumcised." And as the sons of Israel were also actually of the same character, in order that they might nevertheless represent the church which is in spiritual and celestial good and in truths therefrom, it was commanded that they should be circumcised. From this it can be seen that the religious principle at this day that separates charity from faith is in the representative sense Philistea.

[12] So much respecting the Philistines. Something shall now be said about the goats and sheep, upon which judgment will be executed, according to the Lord's words in Matthew (Matthew 25:31-46 end). The common opinion is that the "goats" there mean all the evil, and it has not been known heretofore that the "goats" there mean those who are in faith separated from charity, and the "sheep" those who are in faith from charity. In a good sense "goats" mean those who are in natural good and in truths therefrom, which truths are called the knowledges (cognitiones) of truth and good from the natural sense of the Word. Such as these, or such good and such truth therefrom, are signified by the goats that were sacrificed. That there were also sacrifices of goats is evident from Leviticus 4:23; 9:2-4, 8-23; 16:2-20; 23:18, 19; Numbers 15:22-29; 28:11-15, 28:18-31; 29:1; and elsewhere. For all the beasts that were offered as sacrifices signified such things as pertain to the church, all of which have reference to goods and truths. The celestial goods and the truths therefrom in which are the angels in the third heaven were signified by "lambs," while the spiritual goods and truths in which are the angels in the middle heaven were signified by "rams," and the natural goods and truths therefrom, in which are the angels who are in the lowest heaven, were signified by "goats." Celestial goods and truths are with those who are in love to the Lord; but spiritual goods and truths are with those who are in love towards the neighbor; and natural goods and truths with those who live well according to truths from natural affection. This is the signification of these three kinds of beasts in various parts of the Word (as in Ezekiel 27:21; Deuteronomy 32:14).

[13] But as most things in the Word have also a contrary sense, so "goats" signify in that sense those who are in faith separated from charity, for the reason that they are more lascivious than other animals, and that they signify in the genuine sense those who are in natural good and the truth thence, and all who are in faith separated from charity both in doctrine and in life are merely natural. That such are meant in the Word by "goats" has been shown me to the life in the spiritual world. There various beasts are seen; but they are not such beasts as exist in our world, that is, not beasts that have been born, but they are correspondences of the affections and of the thoughts therefrom of spirits and angels; consequently as soon as those affections and the thoughts therefrom vary and cease, these beasts vanish out of sight. That I might know that those who are in faith separated from charity, or rather the affections and thoughts of such from their faith, are represented by "goats," it was granted me to see some of those spirits; and they appeared before my eyes and the eyes of many others altogether as goats with horns. Moreover, when rams and sheep were sent among them these goats being kindled with anger rushed upon them, and strove to throw them down, but in vain. For in the spiritual world goats have no power against the rams or sheep, therefore the goats were overcome. Afterwards it was granted me to see the same as men; and this was a proof that the goats were identical with those who had lived in the world in faith separated from charity.

[14] From this what is signified by the "ram" and the "he-goat," and "the battle between them," in the eighth chapter of Daniel can be seen, namely, that the "ram" there means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity. Thus the future state of the church is there described, namely, that faith separate would dissipate all charity, which is the good of life, and falsity therefrom would have rule in the Christian world. To illustrate this, I will present a summary of what is related in Daniel respecting the ram and the he-goat, as follows:

Daniel saw in vision a ram that had two horns, one higher than the other, but the higher came up last; and he made himself great. But then a he-goat of the goats came from the west over the faces of all the earth; and he charged upon the ram and smote him, and broke his two horns; and he cast the ram down to the earth, and trampled upon him. The he-goat had a horn between his eyes, and when this was broken there came up four horns in its place towards the four winds of the heavens; and out of one of them came forth one horn which grew exceedingly, even to the host of the heavens, and cast down some of the host and of the stars to the earth and trampled upon them. Yea, it exalted itself even to the prince of the host, and the continual burnt-offering was taken away from him, and the dwelling-place of his sanctuary was cast down; and it cast down the truth to the earth (Daniel 8:1-14, seq.).

That the "ram" here means those who are in faith from charity, and the "he-goat" those who are in faith separated from charity, may be seen above (n. 316 and n. 573, where the same things are explained; therefore I pass by any further explanation.

[15] Again that "he-goats" mean those who are in faith separated from charity, and "rams" those who are in faith from charity, is evident also in Ezekiel:

And as for you, O my flock, behold I judge between cattle and cattle, and between rams and he-goats (Ezekiel 34:17).

Likewise in Zechariah:

Mine anger was kindled against the shepherds, and I will visit upon the he-goats (Zechariah 10:3).

From this it can be seen that the goats and the sheep in Matthew (25:31-46 to the end) have the same meaning; consequently works of charity only are there enumerated which were done by the sheep, and were not done by the goats. That such are there meant by the "goats" was proved also when the Last Judgment was accomplished upon those who belonged to the Christian Church; for then all those who were in faith separated from charity both in doctrine and life were cast into hell; and all who were in faith from charity were kept safe.