好，大家都明白但以理书了吗？ Okay, did Daniel make sense to everybody?
就我们所讲的部分？ As much as we covered?
好，很好。 Okay, good.
我们要用在但以理书中学到的知识，跳过撒迦利亚书。 We're going to take the knowledge of what we learned in Daniel and we're going to skip over Zechariah.
我在书中讲了撒迦利亚书，但我们现在没有时间。 I cover Zechariah in the book, but we don't have time for Zechariah.
我们不一定要讲撒迦利亚书，但如果不明白但以理书就去看撒迦利亚书，人会完全糊涂的。 It's not essential that we cover Zechariah, but people that try to look at Zechariah without understanding Daniel go absolutely crazy, okay?
因为你若不明白撒迦利亚书所说的主的日子是神子民的策略，就无法理解它。 Because you can't understand Zechariah unless you understand that the Day of the Lord that Zechariah mentions is the strategy of God's people.
但以理书最后的七年，就是撒迦利亚书中的主的日子。 That last week of Daniel, that seventy years, is the Day of the Lord in Zechariah.
但我们不讲这个，我们现在要进入新约。 But we're not going to go there; we're going to get into the New Testament now.
我们要看橄榄山的讲论。 We're going to go to the Olivet Discourse.
这在马太福音第24章和25章。这无疑是耶稣最难理解的话之一。 Now, this is in Matthew chapter 24 and chapter 25. This is without a doubt one of the most difficult sayings of Jesus.
祂说：他们要看见人子有能力，有大荣耀，驾着天上的云降临。 Here's what He says: They will see the Son of Man coming on the clouds of heaven with power and great glory.
我实在告诉你们，这世代还没有过去，这些事都要成就。 And truly I say to you, this generation will not pass away till all these things take place.
天地要废去，我的话却不能废去。 Heaven and earth may pass away, but my words shall not pass away.
马太福音24章30到35节和周围的经文。 Matthew chapter 24, verses 30 through 35 and the surrounding verses.
我有两个儿子在上大学，他们都在一所公教大学。 Now, I've got two sons in college; they're both at a Catholic university.
就在上周，我的一个儿子说他在餐厅和一个女生就堕胎问题进行了有趣的对话。 Just this last week, one of my sons said he got into an interesting conversation on abortion in the cafeteria with one of the girls.
他们谈到堕胎，我想你知道我儿子站在哪一边。 They got talking about abortion, and I think you know which side of that my son came down on.
这个无知的公教女生为某些情况下的堕胎辩护，显然我儿子开始从教会的权威来辩论。 This uninformed Catholic girl argued for limited cases where abortion might be acceptable, and obviously my son started to argue from the Church's authority.
这女生竟然说，你不能相信教会说的一切，因为连耶稣也错了。 What came out of this girl's mouth was, Well, you can't trust everything that the Church says because even Jesus was wrong.
她指的就是这节经文。 And this is the verse she pointed to.
她说耶稣说祂要在那一代回来。 She said Jesus said that He was going to come back within that generation.
但祂没有，所以祂错了。 And He didn't; He was wrong.
不幸的是，她是从一个公教神学教授那里听来的。 Now, unfortunately, she got that from a Catholic theology professor.
真不幸。 Unfortunately.
但这位公教神学教授的观点直接与著名无神论者伯特兰·罗素一致。 But this verse that Catholic theology professor is directly in the line of a very well-known atheist, Bertrand Russell.
伯特兰·罗素写了一本书《为什么我不是基督徒》，他就指出了这节经文。 Bertrand Russell wrote a book on Why I Am Not a Christian, and he pointed to this very verse.
他说，我不是基督徒，因为耶稣预言祂要在一代人内回来，但祂没有。祂错了，祂不是神。 He said, I'm not a Christian because Jesus predicted that He was going to come back within a generation, and He didn't. He's wrong; He's not God.
我得佩服伯特兰·罗素，他很一致。 Now, I got to hand this to Bertrand Russell; he's consistent.
他把旧约先知的标准应用在耶稣的话上。 He applied to Jesus' words here the test for an Old Testament prophet.
在旧约中，我们被告知如果先知预言而不应验，他就不是出于神。 In the Old Testament, we're told if a prophet prophesies and it doesn't come to pass, he's not of God.
伯特兰·罗素很一致。 Bertrand Russell was being consistent.
即使是像C.S.路易斯这样的人，在我看来，他是上个世纪教会最伟大 的两位护教学家之一，他在一本叫《C.S.路易斯精华》的书中写道。 Even a man like C.S. Lewis, who was, in my opinion, one of the two greatest apologists for the Church in the last century, wrote in a book called The Essential C.S. Lewis.
你可以在第385页找到。他说马太福音24章34节，毫无疑问是圣经中最 令人尴尬的经文，他认为耶稣错了，耶稣预言祂在一代人内再来，但祂错了。 You can find it on page 385. He says that Matthew 24, verse 34 is, quote, certainly the most embarrassing verse in the Bible, and he takes the position that Jesus was wrong, that Jesus predicted His second coming within a generation, and He was wrong.
现在，还有另一种解释这节经文的方法。 Now, there's another way out of this verse.
事实上，有几种解释方法，其中一种是被提论者的解释。 In fact, there are a couple of ways out of this verse, and one of them is the way that the Rapturous answers this verse.
然而，老实说，他们的解决方案比问题本身更糟 ，因为他们说耶稣并不是真的意思是祂所说的。 However, to be honest with you, their solution is worse than the problem because what they do is they say that Jesus didn't really mean what He said.
他们说，当耶稣说这世代还没有过去时，他们通常给我们 一个选择，如果你不喜欢一个解释，可以选择另一个。 They say that either when Jesus said that this generation will not pass away, and they usually give us a choice so that if you don't like one explanation, you can go to the other one.
这有点像通往真理的多项选择题。 It's sort of like a multiple-choice path to truth.
要么世代指的是耶稣所说的世代是开始看到祂所说的预兆的世代。 Either the generation means that the generation that Jesus was talking about was the generation that started to see the signs that He talks about.
我们稍后会谈到这些预兆。 We're going to talk about the signs in a minute.
看到这些预兆开始应验的世代，就是看到祂再来的世代。 That the generation that sees the signs start to come to pass, that's the generation that will see His coming.
另一种解释，如果你不喜欢前面的，就是他们说当耶稣谈到 世代时，祂真正的意思是犹太民族不会消失，不会被毁灭。 The other way, if you don't like that explanation, is they say that when He talked about generation, what He really meant was the Jewish ethnic group will not go away, will not be destroyed.
犹太民族作为一个民族，在基督再来之前不会消失。 The Jewish people, as a people, will not go away before Christ's second coming.
好吗？ Okay?
这就是被提论者给出的两个解释。 Those are the two explanations that Rapturous give.
这两个解释都有一个问题：这不是希腊文的意思，也不是圣经的意思。 There's just one problem with both of them: that's not what the Greek says; that's not what the Bible says.
圣经中没有其他地方这样使用世代这个词。 That use of generation is nowhere else in the Bible.
那将是耶稣唯一一次这样使用那个词。 That would be the only time that Jesus used that word in that way.
如果耶稣的意思是犹太民族在祂再来之前不会灭 亡，祂完全可以使用其他大约五个好的希腊词。 There are certainly other good words, about five other good Greek words, that Jesus could have used if He meant that the race of Judaism, the race of the Jewish people, will not end before He comes back.
祂没有用那些词，祂用了世代这个词。 He didn't use those words; He used the word generation.
这个词在新约中使用了三十四次，其中二十次像这里一样使用。 Now, that word is used thirty-four times in the New Testament, and it's used as this phrase exactly like here twenty times.
在每一次中，大家都同意耶稣说的是这世代，就是祂所说话的对象。 In every one of those times, everyone agrees that Jesus is saying this generation, the generation that He's talking to.
如果这还不够，在这段经文中，耶稣不断用第二人称说话。 If that weren't enough, right in the passage, Jesus speaks in the second person continually.
祂说，你们，这世代，你们，你们，你们。 He says, You, this generation, you, you, you.
祂不是说他们，祂是在对门徒说，你们，就是当时活着的人，这世代。 He's not saying them; He's talking to His disciples and saying, You, the people alive right there, this generation.
这就是这个词的用法，这就是你们的意思。 That's how the word is used, and that's what the you means.
就在马太福音24章的第9、15、20、25、32、33和34 节。祂非常具体：你们要看见这些预兆，你们要看见人子的降临。 It's in this chapter of 24 of Matthew; it's in verse 9, 15, 20, 25, 32, 33, and 34. He is very specific: you're going to see these signs, and you will see the coming of the Son of Man.
所以我认为被提论者谈到无花果树的世代时，这就是无花果树世代的来源。 So I think the Rapturists, when they talk about the fig tree generation, this is where the fig tree generation comes from.
开始看到预兆的世代，就是当无花果树结果时仍在的世代。 The generation that starts to see the signs is the generation that will be around when the fig tree bears fruit.
换句话说，当第二次降临发生时，这不是对耶稣 所用词语的诚实解释，这只是简单的不诚实。 In other words, when the second coming occurs, it's not being honest with the words that Jesus used; it's just simply being dishonest.
现在，如果让我选择，我要对你们诚实：如果我必须扭 曲耶稣的话才能成为基督徒，我会加入伯特兰·罗素。 Now, if I had my choice, I'm going to be real honest with you: if I've got to twist the words of Jesus in order to be a Christian, I'll join Bertrand Russell.
但我要给你们另一个解释这段经文的方法。 But I'm going to give you another way out of this passage.
我认为这就是耶稣的本意，也是大多数早期教会的理解，也是公教神学家的理解 ，也是大多数长老会、荷兰改革宗和约派在历史上的理解，直到最近200年。 I think this is the way that Jesus meant it, and it's the way most of the early Church understood it, and it's the way the Catholic theologians understood it, and most Presbyterian, most Dutch Reformed, and most Covenant have understood it throughout history until about the last 200 years.
那么让我们开始吧。 So let's get started on that.
顺便说一下，被提论者对那世代的解释还有一个问题，就是这段马太福音有平行经文。 By the way, one other problem with the Rapturist explanation of that generation and all that is there's parallel passages for this Matthew passage.
我们要看马太福音24到25章，这正是我们要看的。 We're going to look at Matthew 24-25; that happens to be the one we're looking at.
它有最多的细节，但同样的经文在路加福音和马可福音中也有。 It's got the most details, but this same passage is dealt with in Luke and in Mark.
路加福音提供的细节表明，这不是要在世界末了发生的事。 Luke gives details that make it clear that it is not something that's going to happen at the end of the world.
路加福音21章很清楚地表明，这些细节现在就要发生。 Luke makes it very clear in chapter 21 that these details are going to happen now.
所以，老实说，被提论者所做的是循环论证。 So, to be honest with you, what the Rapturist does is circular reasoning.
你明白我说的意思吗？ Do you understand what I'm saying by that?
他说耶稣说祂要在这世代回来，但祂没有，所以祂一定是另有所指。 He says Jesus says He's going to come back in this generation, but He didn't, so He must have meant something else.
我个人认为，伯特兰·罗素会嘲笑这个。 I think, personally, that Bertrand Russell would laugh at that.
我觉得这不具说服力，我是基督徒，但我也认为路易斯错了。 I don't find it convincing, and I'm a Christian, but I think C.S. Lewis is wrong also.
我不认为路易斯说这是圣经中最令人尴尬的经文是对的。 I don't think C.S. Lewis was right when he said this is the most embarrassing verse in the Bible.
我实际上发现，这节经文对理解耶稣就是祂所说的那位非常重要。 I actually find this verse to be a very important verse for understanding that Jesus was who He said He was.
但请注意，被提论者在这段经文中的论点的核心是 这些预兆尚未应验，因此耶稣不可能指这世代。 But notice that the sum and the substance of the Rapturist argument in this passage is these signs haven't been fulfilled yet; therefore, Jesus couldn't mean this generation.
如果你看司可福的参考注释，他说这些预兆还没有发生，所以这世代不可能指这世代。 If you look in the C.I. Schofield reference notes for this passage, he says that these signs haven't happened yet, so this generation can't mean this generation.
那么我们的解决方案是什么？ So what's our solution?
教会对这段经文的历史理解是，这里有两个截然不同的问题被提出。 The historic understanding of the Church on this passage is that there are two very distinct questions being asked.
让我给你一个例子。 Let me give you an example.
假设你有一个十几岁的女儿。 Let's say you've got a teenage daughter.
这里有人有十几岁的女儿吗？ Anybody here have a teenage daughter?
哦，好。 Oh good, okay.
有一天，你的女儿回家说，妈妈，爸爸，我想去舞会，因为舞会后约翰尼想去小屋过夜。 Your teenage daughter comes home one day and she says, Mom, Dad, I want to go to prom because after prom Johnny wants to go up to the cabin for an overnight.
我可以去吗？ Can I go?
你的女儿是问了你一个问题，还是两个？ Has your daughter asked you one question, or has she asked you two?
在我家，这两个是截然不同的问题。 Well, in my family, those are two distinct questions.
它们可能会有截然不同的答案，尽管它们可能都是不行 ，考虑到约翰尼想对我十几岁的女儿做什么，好吗？ They probably would have very distinct answers, although they might both be no, considering what Johnny wants to do with my teenage daughter, okay?
但我们必须意识到，她把这看作一个问题。 But we have to realize that she sees it as one question.
从我的角度来看，凭借更多的经验、知识和恐惧，我把它看作两个问题。 From my perspective, with more experience, more knowledge, and more fear, I see it as two questions.
门徒们也发生了同样的事情；他们问了一个他们认为只是一个的问题，实际上是两个问题。 The same thing is happening with the disciples; they ask a question that they think is just one question, and it's actually two questions.
路加福音。 Luke.
把这点讲得很清楚，因为他用三章把两个问题和两个答案分开了，好吗？ Makes this very clear because he separates the two questions and the two answers by three chapters, okay?
马太把它们放在一起；路加用三章把它们分开。 Matthew puts them back to back; Luke separates them by three chapters.
所以很明显，我告诉你们的不是新鲜事：这是两个不同的问题，好吗？ So it's very obvious this is nothing new that I'm telling you: these are two different questions, okay?
圣屈梭多模写了第一部整本圣经的注释，他在第一部注释中就这样说。 St. Chrysostom wrote the first commentary on the whole Bible, and he said this right in his very first commentary.
他说，主讲完了所有关于耶路撒冷的问题，就转到其余的，关于祂自己的再来。 He said, When the Lord had finished all that related to the Jerusalem question, He came to the rest, to His own coming.
所以圣经的第一部注释就明白这是两个问题，好吗？ So the very first commentary of the Bible understood that this was two questions, okay?
那么这两个问题是什么呢？ So what are the two questions?
第一个问题是在第24章开头，他们看着圣殿。他们 从圣殿出来，门徒环顾四周，那些建筑物非常壮观。 Well, the first one is they're looking at the temple at the beginning of chapter 4. They come out of the temple buildings; the disciples look around, and they were phenomenal buildings.
他们说，从几里外就能看到圣殿。 They said that you could see the temple from miles away.
它建在山上，用打磨得如此光滑的石头建造，看起来像阳光下的钻石。 It was built up on a hill, and it was such polished stone that it looked like a diamond in the sun.
我的意思是，今天没有任何建筑能与希律的圣殿相比。 I mean, there's nothing built today to equal Herod's temple.
我的意思是，那是一个非凡的建筑。 I mean, it was a phenomenal structure.
门徒们转过身来，说，耶稣，这不是很美吗？ The disciples turn around and they say, Jesus, isn't it beautiful?
耶稣却让他们大吃一惊。 And Jesus just blows them away.
祂说，将来在这里没有一块石头留在石头上，不被拆毁。 He says, There's not going to be one stone left on another; this whole temple is going to be destroyed.
现在，门徒们本该知道这一点，因为在但以理书第9章，还记得我们刚才讲到的吗？ Now, the disciples should have known that because in Daniel chapter 9, remember where we were just there?
但以理预言，为了建造圣殿，弥赛亚要来，弥赛亚要被剪除，然后会发生什么？ Daniel predicted that to build the temple, the Messiah will come, the Messiah will be cut off, and then what happens?
圣殿要被毁坏。 The temple will be destroyed.
但以理预言了这一点，好吗？ Daniel predicted it, okay?
但这让门徒们大吃一惊，他们迫不及待地想找个安静的地方问耶稣一个问题。 But this blows the disciples' minds, and they can't wait to get down to a quiet spot, and they ask Jesus a question.
他们说，这事什么时候有呢？ They say, When will this be?
你降临和世界的末了有什么预兆呢？ What will be the sign of your coming and the close of the age?
现在，他们以为这只是一个问题，但就像舞会和过夜的问题一样 ，其中包含两个问题：圣殿什么时候被毁，末了什么时候到来？ Now, they think that's all one question, but like the prom and the overnight with the teenage daughter, there are two questions embedded in there: when will the temple be destroyed, and when will be the end?
这就是两个问题，而且是两个截然不同的问题。 Those are the two questions, and they're two distinct questions.
耶稣先回答第一个问题。 Jesus answers the first one first.
祂回答完第一个问题后，开始回答第二个问题。 When He's done answering the first one, He starts to answer the second one.
祂第二个回答第二个问题。 He answers the second one second.
所以我提出，第一个问题在马太福音24章4到35节中回答，如黑板上所示，还 有马可福音13章1到31节，或路加福音21章5到33节。这些是平行经文。 So what I'm proposing is that the first question is answered in Matthew chapter 24, verses 4 through 35, as it says up here on the board, along with Mark 13, 1-31, or Luke 21, 5-33. Those are the parallel passages.
现在，第二个问题，世界的末了什么时候到来？ Now, the second question, When will it be the close of the age?
从第36节开始，实际上也进入了第25章。 is from 36 on, and it actually goes into chapter 25 as well.
我们得到更多细节，但那是从马可福音13章32节开始。注意路加把它放在 完全不同的章节；他把它放在第17章而不是第21章。所以橄榄山讲论的大 部分，如果不算第25章，实际上是在回答第一个问题：圣殿什么时候被毁？ We get more details, but that's along with Mark chapter 13 starting in 32. Notice that Luke puts it in a totally different chapter; he puts it in chapter 17 rather than chapter 21. So the bulk of the Olivet Discourse, if you don't count chapter 25, is actually answering the first question: when will the temple be destroyed?
耶稣非常明确地说，我要给你们八个预兆，关于圣殿什么时候被毁的八个预兆。 And Jesus says very plainly, I'm going to give you eight signs, eight signs of when the temple is going to be destroyed.
第一，第四和第五节：你们要谨慎，免得有人迷惑你们。 Number one, verse four and five: Take heed that no one leads you astray.
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。 Many will come in my name, saying, 'I am the Christ,' and they will lead many astray.
第一个预兆是会有假领袖、假基督、假弥赛亚。 The first sign is there will be false leaders, false Christs, false Messiahs.
约瑟夫是一个生活在圣殿被毁时期的历史学家。 Josephus was a historian that lived during the destruction of the temple.
他写了《犹太古史》。 He wrote Antiquities of the Jews.
他写了大约三本大书，但在《古史》中他说，骗子和迷惑者劝说众人跟随他们到旷 野，假装要显出明显的奇事异能，许多被他们说服的人因自己的愚昧受了惩罚。 He wrote about three big books, but in Antiquities, he says, Impostors and deceivers persuaded the multitude to follow them into the wilderness and pretended that they would exhibit manifest wonders and signs, and many that were prevailed on by them suffered the punishments of their folly.
耶稣说将会有假弥赛亚。 Jesus is saying there's going to be false Messiahs.
圣耶柔米写了但以理书和橄榄山讲论的注释，他说 在犹太人被掳的时候，有许多领袖自称为基督。 St. Jerome, who wrote the commentary on Daniel and also on the Olivet Discourse, said at the time of the Jewish captivity, there were many leaders who declared themselves to be Christ.
所以当罗马人实际围攻他们时，城内有三个派别——有三个不同的犹太团体在城墙内争斗。 So that while the Romans were actually besieging them, there were three factions within—there were three different groups of Jews fighting inside the city walls.
一个由一个名叫西门的犹太人领导，他自称为弥赛亚，另一个由一个名 叫约翰的犹太人领导，他自称为弥赛亚，第三个由公会和祭司领导。 One was led by a Jew named Simon that claimed to be the Messiah, another was led by a Jew named John that claimed to be the Messiah, and the third was led by the Sanhedrin, the priests.
即使在耶路撒冷内，也有两个假弥赛亚，然后在山坡上，还有其他人。 Even within Jerusalem, there were two false Messiahs, and then out in the hillside, there were others.
所以这已经应验了。 So this has already come to be.
第二个预兆：耶稣说，当你们看见这些预兆，圣殿快要被毁——就是打仗和打仗的风声。 Second sign: the second sign that Jesus says, when you see these signs, the temple is about to be destroyed—wars and rumors of wars.
在第6节，24章6节，罗马帝国在古代世界各地带来的和平，在公元70年 之前的十年中瓦解。犹太在66年显然反叛。在帝国的最西边，不列颠反叛。 In verse 6, 24-6, Pax Romana was the peace that the Roman Empire engendered throughout the ancient world, and it disintegrated in the decade before 70 A.D. Judea obviously revolted in 66. On the far western side of the empire, Britain revolted.
但更重要的是，在公元68年，发生了前所未闻的事：罗马城墙内发生了内战。 But even more importantly, in 68 A.D., the unheard of happened: there was civil war within the walls of Rome itself.
这从未发生过。 Never had it ever happened.
军队甚至不被允许进入罗马城墙内，但在公元68年，一位 将军把他的军队带入罗马城墙内，罗马城墙内爆发了内战。 Armies were not even allowed inside the city walls of Rome, but in 68 A.D., a general brought his army within the walls of Rome, and civil war broke out within the walls of Rome.
情况如此糟糕，以至于许多罗马领导人感到帝国会崩溃，会内爆。 It was so bad that many leaders of the Romans felt like the empire would collapse; it would implode.
所以耶稣在第6节这样说：你们要谨慎，不要惊慌 ，因为这些事是必须有的，只是末期还没有到。 So here's what Jesus says about this in verse 6: See that you are not alarmed, for this must take place, but the end is not yet.
多么惊人的话！ What an amazing statement!
这是什么意思？ What do you mean?
会有战争，战争的风声，内战，但我们不应该担心吗？ There's going to be wars, rumors of wars, civil war, but we're not supposed to worry about it?
祂就是这么说的：不要担心，还有时间。 That's what He says: don't worry about it; there's still some time.
但那是第二个预兆。 But that's sign number two.
第三个预兆在第七和第八节。 Sign number three is in verse seven and eight.
事实上，第三和第四个预兆：饥荒和地震。 In fact, sign three and four: famines and earthquakes.
现在，凡是研究过圣保罗著作的人都知道，在克劳狄统治期间发生的饥荒。 Now, the famines that raged during Claudius's reign are well known to anybody that's ever studied the writings of St. Paul.
在哥林多后书第8章，他谈到耶路撒冷和犹太有极大 的饥荒，外邦教会正在募捐，把食物送给那些人。 In 2 Corinthians 8, he talks about the fact that there was this phenomenal famine in Jerusalem and Judea, and that the Gentile churches were taking up offerings to send food to those people.
耶路撒冷教会经历了极大的饥荒；那预兆已经应验。 There was a phenomenal famine that the Jerusalem church experienced; that sign has been fulfilled.
还有可怕的地震。 Also, there were terrible earthquakes.
你记得歌罗西书吗？ Do you remember the book of Colossians?
那书是写给歌罗西城的一个教会的。 That book was written to a church in the city of Colossae.
到公元70年时，那城和教会都不存在了。 By the time 70 A.D. occurred, that city didn't exist, nor did the church.
整个歌罗西城在50年代的一次地震中被毁。 The whole city of Colossae was destroyed in an earthquake in the 50s.
所以在约翰写给七个教会的七封信中，没有提到歌罗西；它不存在了。 So that's why in the seven letters to the seven churches that John writes, Colossae is not mentioned; it didn't exist.
大概这个时期最著名的地震就是庞贝的地震。 Probably the most famous earthquake right around this time was the earthquake in Pompeii.
我们记得那次地震，首先因为那是一个大城市，其次因为不久之后，一座火山掩埋了庞贝。 We remember that earthquake first of all because it was a big city, and second of all because not too long after that, a volcano buried Pompeii.
现在考古学家已经发掘出来，发现人们实际上站在那 里，被火山灰掩埋，石化或木乃伊化了2000年。 And now archaeologists have gone through and found people actually standing there, buried in this volcanic dust, petrified or mummified for 2,000 years.
那发生在公元63年，那时地震发生。 That happened in 63 A.D., which was when the earthquake happened.
但耶稣说，所有这些——饥荒，地震——只是灾难的起头。 But Jesus says all this—the famine, the earthquakes—that's just the beginning of the sufferings.
这只是开始。 That's just the beginning.
想象一下你在耶路撒冷教会，在那饥荒中，你唯一生存的方式是圣保罗在外邦教会募捐。 Imagine yourself in the Jerusalem church in that famine, where the only way you're surviving is that St. Paul is taking offerings out in the Gentile churches.
那是你唯一吃饭的方式；那是你唯一养活孩子的方式。 That's the only way you're eating; that's the only way you're feeding your children.
耶稣说这只是开始；我们只是热身。 And Jesus says this is only the beginning; we're just getting warmed up.
第五个预兆：现在耶稣变得个人化。 Sign number five: now Jesus gets personal.
祂说逼迫要来。 He says persecution is going to come.
现在，逼迫很早就开始了。 Now, persecution started early.
司提反是第一个殉道者。 Stephen was the first martyr.
保罗，当他还是扫罗时，到处想要杀害基督徒。 Paul, when he was Saul, went around and tried to kill Christians.
但耶稣在这里提到的逼迫有点不同。 But the persecution that Jesus mentions here is a little different.
祂在第9节说，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。 He says in verse 9, They will deliver you up to tribulation and put you to death, and you will be hated by all nations for my name's sake.
耶稣所说的这逼迫是来自万国，来自外邦权势。 This persecution that Jesus is talking about is coming from the nations, from the Gentile powers.
这是国家支持的逼迫。 It's a state-sponsored persecution.
我们什么时候知道那发生了？ When do we know that that happened?
它始于公元64年7月，罗马大火之后。 It started in July of 64 A.D., immediately after Rome burned.
我们知道在那短短三年的逼迫中，圣保罗被杀，圣彼得被杀，耶路撒冷的主教圣 雅各被杀——所有这些人和其他数千人被杀，因为尼禄把责任归咎于基督徒。 We know that in that short three-year persecution, St. Paul was killed, Saint Peter was killed, Saint James, the bishop of Jerusalem, was killed—all of these people and thousands of others were killed because Nero blamed that on the Christians.
基督徒在尼禄宫殿的宴会上被当作灯笼烧死；他们被扔给斗兽场的野兽。 Christians were burned as lanterns at the parties of Nero in his palace; they were thrown to the animals in the Colosseum.
这一切都发生了。 All this happened.
这次逼迫不同；这不仅仅是耶路撒冷的领袖试图对付犹太人。 This persecution was different; it wasn't just the Jerusalem leaders trying to get to the Jews.
这次是罗马本身，带着它所有的权力，所有的权威，所有的影响力，追捕基督徒。 This now was Rome itself, with all of its power, with all of its authority, with all of its influence, going after the Christians.
优西比乌写了最早的教会历史，他说尼禄的逼迫是一场疯狂的全面攻击。 Eusebius wrote the earliest church history, and he said that the Neronian persecution had been a wholesale onslaught of reckless fury.
第六个预兆：离道反教，10到13节。那时必有许多人跌倒，也要彼此陷害。 Sign number six: apostasy, verses 10 through 13. Many will fall away, and many will betray each other.
且有好些假先知起来，迷惑多人。 Many false prophets will arise and lead many astray.
只因不法的事增多，许多人的爱心才渐渐冷淡了。 Most men's love will grow cold.
我们真的需要谈论耶路撒冷陷落前存在的离道反教吗？ Do we need to really talk about the apostasy that existed before Jerusalem fell?
你读过圣保罗的书信吗？ Have you ever read St. Paul's epistles?
这都是关于离道反教。 It's all about apostasy.
离道反教在教会中来得早而且频繁。 Apostasy came early and often in the Church.
我在芝加哥地区长大，所以我记得老市长戴利。 I grew up in the Chicago area, and so I remember the old Mayor Daley.
你们中有多少人记得老市长戴利？ How many of you remember the old Mayor Daley?
他说过——或者我不认为他这么说过，但有人说他喜欢民主党人投票要早而且频繁。 He said that—or I don't think he said this, but somebody said about him that he liked Democrats to vote early and often.
你知道，每次选举，投票要早而且频繁。 You know, at every election, vote early and often.
嗯，同样地，早期教会的离道反教来得早而且频繁。 Well, in very much the same way, the apostasy in the early Church came early and it came often.
启示录中提到尼哥拉一党；那离道反教是由使徒们自己任命的七个执事之一发起的。 The Nicolaitans are mentioned in the book of Revelation; that apostasy was started by one of the seven deacons appointed by the apostles themselves.
在圣约翰去世前，离道反教在以弗所如此猖獗，以至于有一天他去洗澡。 Apostasy was so rampant in Ephesus before St. John died that he went to the baths one day.
我的意思是，他们也像我们一样需要洗澡，但他们是公共浴室 ，他发现一个离道反教的领袖在浴室里，他那天拒绝洗澡。 I mean, they had to bathe just like we do, but they were public baths, and he found out that one of the leaders of the apostates was in the baths, and he refused to take a bath that day.
他的名字叫塞林图。 His name was Serinthus.
第七个预兆：圣殿的第七个预兆——记住，我们在第一个问题上：圣殿什么时候被毁？—— Number seven: the seventh sign that the temple—remember, we're on this first question: when will the temple be destroyed?—will
就是福音要传遍天下。 be that the gospel will be preached worldwide.
第14节：这天国的福音要传遍天下，对万民作见证，然后末期才来到。 Verse 14: The gospel of the kingdom will be preached throughout the whole world as a testimony to all nations, and then the end will come.
现在，大多数到目前为止和我在一起的人，但在这一点上想要 保持被提论的人会说，现在等一下，等一下，那还没有发生。 Now, most people that have been with me so far but that want to remain Rapturists at this point say, Now wait a minute, wait a minute, that hasn't happened yet.
好吧，如果你这么说，你就是不同意圣保罗；你不是不同意我。 Well, if you say that, you're disagreeing with St. Paul; you're not disagreeing with me.
你是在不同意圣保罗，因为圣保罗在两处——罗马书1章8节 和歌罗西书1章5到6节——说福音在他那个时候已经传遍。 You're disagreeing with St. Paul because St. Paul, on two occasions—Romans chapter 1, verse 8, and Colossians chapter 1, verses 5 and 6—says the gospel has been preached as of his time.
这是在他殉道之前；这是在尼禄的逼迫之前。 This is before he was martyred; this is before the Neronian persecution.
福音已经传遍全世界。 The gospel has been preached throughout the entire world.
罗马的革利免是在犹太-罗马战争进行时的罗马主教，罗马教宗。 Clemens of Rome was the bishop of Rome, the pope of Rome, during the time in which the Jewish-Roman War was going on.
他说福音已经传遍全世界。 He said that the gospel had been preached throughout the whole world.
殉道者游斯丁，生活在世纪之交，也写道福音已经传遍全世界。 Justin Martyr, who lived right around the turn of the century, also wrote that the gospel had been preached throughout the whole world.
所以当我们说还没有时，我们就是在不同意生活在那个时代的人；他们说已经传遍。 So when we say that it hadn't, we're disagreeing with the people that lived at that time; they said it had.
现在，部分原因是你要看用于世界的希腊词。 Now, part of it, you've got to look at the Greek word used for the world.
世界有两个词：一个是文明世界，一个是地球，我们生活的星球。 There are two words for the world: one is the civilized world, and one is the earth, the globe that we live on.
耶稣用那个词指地球——我要称之为地球。 Jesus uses that word globe—what I'm going to call earth.
祂在马太福音其他地方谈到全地时用那个词，但祂在这里不用那个词。 He uses that word elsewhere in Matthew when He's talking about the whole earth, but that's not the word He uses here.
祂在这里用的是指文明世界的词。 The word He uses here is the word for the civilized world.
换句话说，他们不必到达南美和北美的印第安人； 他们必须到达罗马帝国，圣保罗说那已经完成。 In other words, they didn't have to reach the American Indians in South America and North America; they had to reach the Roman Empire, and St. Paul says that was done.
罗马的革利免说那已经完成。 Clement of Rome says that was done.
所以这部分已经完成；第七个预兆在公元70年之前应验。现在， 最后一个——第八个预兆——与所有其他预兆不同，因为耶稣说当 你们看见这个预兆，当这事发生时，你们必须立即采取行动。 So this part of it was done; the seventh sign came true before 70 A.D. Now, the last one—this eighth sign—is different than all the other signs because Jesus says that when you see this sign, when this happens, you must take immediate action.
你们看见先知但以理所说的那行毁坏可憎的，站在圣地，住在犹太的，应当逃到山上。 When you see the desolating sacrilege spoken of by the prophet Daniel standing in the holy place, then let those who are in Judea flee to the mountains.
首先，让我谈谈这个。 Now, first of all, let me talk about this for a second.
耶稣所给的建议与任何古代犹太人心中的忠诚和常识完全相反。 The advice that Jesus is giving is antithetical to every ounce of loyalty and common sense in any ancient Jew's body.
当军队来攻击以色列时，你往哪里逃跑躲藏？ When an army comes and attacks Israel, where do you run to hide?
就像中世纪一样：你进入设防的城市。 It's the same place you went in the Middle Ages: you went into the fortified cities.
但耶稣说，当你们看见这毁坏可憎的，要逃出城去。 But Jesus says when you see this—the desolating sacrilege—get out of the cities.
除非这是圣殿被毁前的最后一个预兆，否则这没有意义。 It doesn't make sense unless this is the last sign before the temple is destroyed.
如果耶路撒冷不能幸存，那么你就不想待在城里。 If Jerusalem isn't going to survive, then you don't want to be in the city.
现在，耶稣不同意祂那个时代的犹太学者。 Now, Jesus is disagreeing with the Jewish scholars of His age.
犹太学者说，我们所看的但以理的预言已经在公元前167年由安提阿哥伊比凡尼应验。 The Jewish scholars said that the Daniel prophecy that we looked at had already been fulfilled in 167 B.C. by Antiochus Epiphanes.
耶稣明确表示不同意；祂说，不，那不是历史；那是预言。 Jesus is specifically disagreeing; He's saying, No, that's not history; that's prophecy.
是的，当安提阿哥伊比凡尼来时，有毁坏可憎的事，但 还有另一个，当你们看见那事，就赶快逃跑，好吗？ Yes, there was a desolating sacrilege when Antiochus Epiphanes came, but there's another one, and when you see that, hightail it, okay?
路加给了我们更多关于这毁坏可憎的事的细节。 Luke gives us a few more details on exactly what this desolating sacrilege is.
在路加福音21章20节，他说，你们看见耶路 撒冷被兵围困，就可知道他荒凉的日子近了。 In Luke 21:20, he says, But when you see Jerusalem surrounded by armies, then know that its desolation has come near.
罗马的外邦军队出现在以色列的圣地，对犹太人来说就是毁坏可憎的事。 The very presence of a Gentile army from Rome on the holy land of Israel was a desolating sacrilege to the Jewish people.
罗马军队敬拜皇帝和鹰。 The Roman army worshipped the emperor and the eagle.
皇帝只是一个人，鹰是不洁净的鸟，犹太人甚至不会碰。 The emperor was only a man, and the eagle was an unclean bird that a Jew wouldn't even touch.
那军队围绕耶路撒冷的存在——耶稣告诉我们，那是赶快逃跑的预兆。 The presence of that army around Jerusalem—Jesus tells us that is the sign to hightail it out of there.
那么，这如何应验呢？ Now, how did that fulfill?
让我们看看第一世纪发生了什么。 Let's look at what happened in the first century.
在公元66年，我们已经谈过这个。 In 66 A.D., we talked about this already.
罗马将军塞斯提乌斯·加卢斯攻击耶路撒冷，试图迫使他们在圣殿中恢复向尼禄献祭。 The Roman general Cestius Gallus attacked Jerusalem to try to force them to reinstate the sacrifices in the temple to Nero.
他来到圣殿的门口，基本上，大多数观察者认为他已经赢得了战斗。 He came right to the gates of the temple, and basically, most observers thought that he had won the battle.
但由于某种原因，他对获胜感到绝望。 But for some reason, he despaired of ever winning.
他撤退了。 He retreated.
他撤退穿过整个犹太乡村，在他到达安全地点之前，他损失了6000名士兵。 He retreated across the whole Judean countryside, and before he could get to a safe place, he lost 6,000 soldiers.
正如我们已经谈到的，罗马驻军随后被屠杀。 As we already talked about, the Roman garrison was then slaughtered.
尼禄大怒；尼禄在67年2月宣战。现在，在那个时代，战争是在夏天进行的。 Nero was livid; Nero declared war in February of 67. Now, in that time and day, wars were fought in the summertime.
只有五个月可以打仗。 There were only five months when you could fight battles.
在公元67年夏天，维斯帕先来打了一场仗。 In the summer of 67 A.D., Vespasian came and fought a battle.
他的策略是征服除耶路撒冷以外的一切，孤立耶路撒冷，然后围攻它直到它陷落。 His strategy was to conquer everything but Jerusalem, to isolate Jerusalem, and then besiege it until it fell.
在67年，他打了仗；在68年，他回来又开始打仗。 In 67, he fought battles; in 68, he came back and started fighting again.
但在公元68年夏天发生了一件非常重要的事，那就是谁自杀了？ But something very important happened in 68 A.D. in the summer, and that was who committed suicide?
尼禄。 Nero.
尼禄自杀了，就在那一刻，维斯帕先把他的军队 从耶路撒冷周围撤走，开始把他们带到罗马。 Nero committed suicide, and for a moment, for just a moment, Vespasian took his army from around Jerusalem and he started to bring them to Rome.
就在那短暂的机会窗口，你可以逃出去。 For just a little window of opportunity, you could get out.
他对此犹豫不决，把部分军队送了回去。 He had second thoughts about it and sent part of his army back.
他最终一路打到69年夏天才获得皇位。 He ended up fighting all the way through the summer of 69 to get the emperorship.
他还得打败另外三个人，好吗？ There were three other people that he had to knock off, okay?
另外三个人在争夺王位。 Three other people that were battling for the throne.
他花了时间直到69年夏天。他在69年打了一场很小的仗，很小的交战—— 69年没什么。然后在70年，他没有回来；他的儿子回来了，将军提多。 It took him until the summer of 69. He fought a very small battle in 69, very small little engagements—not much in 69. And then in 70, he didn't come back; his son came back, General Titus.
提多也是凯撒；他被任命为与维斯帕先共治的凯撒。 Titus was also a Caesar; he was named co-Caesar with Vespasian.
当提多回来时，他们收紧了绞索，在那五个月里，每天有7000人死亡，连续五个月。 When Titus came back, they tightened the noose, and in that five months, 7,000 people died every day for five straight months.
但教会不在那里。 But the Church wasn't there.
教会不在那里。 The Church wasn't there.
教会听从了耶稣的话。 The Church had listened to what Jesus said.
耶稣说，当你们看见那行毁坏可憎的，要逃到犹太的山上。 Jesus said, When you see the desolating sacrilege, flee to the Judean hillside.
现在，优西比乌是教会的第一位历史学家，他告诉我们，在整个战役期 间，话语传到犹太教会，耶路撒冷教会，说是时候离开了——走，走！ Now, Eusebius is the first historian of the Church, and he tells us that during that whole campaign, the word came to the Jewish Church, the Jerusalem Church, that the time was there to go—go, go!
人们丢下他们的财物；人们丢下任何会拖慢他们的东西，拼命逃命。 People left their belongings; people left anything that would slow them down, and they ran for their lives.
他们去了外约旦的比拉；有些人下到埃及的亚历山大里，但大多数人 去了外约旦的比拉，他们在亚基帕王的国土下，在那里安全无虞。 They went to Pella in Transjordan; some of them went down to Alexandria in Egypt, but most of them went to Pella in Transjordan, and they were under the country of King Agrippa, and they were safe there.
但优西比乌告诉我们，耶路撒冷教会在圣殿被毁的耶路撒冷战役中没有失去一个人。 But the Jerusalem Church, Eusebius tells us, did not lose a single soul in the Jerusalem battle when the temple was destroyed.
耶路撒冷教会得救了。 The Jerusalem Church was saved.
为什么？ Why?
因为耶路撒冷教会知道这个预言。 Because the Jerusalem Church knew this prophecy.
你看，任何说这尚未应验的人都是在不同意那些在应验时把生命置于危险中的人。 You see, anybody that says that this has not been fulfilled yet is disagreeing with the people that placed their lives on the line when it was being fulfilled.
这已经发生了。 This already happened.
这些人在看见那毁坏可憎的事时就拼命逃命。 These people ran for their lives when they saw the desolating sacrilege.
当时的教会年轻而渺小；这本会消灭整个东方教会。 The Church at that time was young and was small; it would have wiped out the whole Eastern Church.
想象一下，如果你对早期教会历史有所了解，如果没有东方教会，如果没有东方教 父——如果早期教会没有相信耶稣，没有在被告知时逃命，那就是会发生的事。 Imagine, if you know anything about early Church history, if there had been no Eastern Church, if none of the Eastern Fathers had existed—that's what would have happened if the early Church had not believed Jesus and run for their lives when they were told to.
现在，耶稣继续讲一些细节。 Now, Jesus goes on with a few more details.
祂回过头来说，现在我可以告诉你们：在这时候，我告诉你们的这逼迫，这将 是一个大灾难，从世界的起头直到如今，没有这样的灾难，后来也必没有。 He backs up and He says, Now I can tell you this much: at this time, this persecution that I told you, this is going to be a great tribulation such as has not been from the beginning of the world until now, and never will be again.
我向你们宣告，这就是大灾难。 I declare to you that that is the great tribulation.
我们在圣经中只看到五次。 We only see it five times in the Bible.
那就是大灾难。 That is the great tribulation.
耶稣在这里所说的就是从公元64年7月到67年2月。这就是大灾难。 The one that Jesus is speaking of right here was from July 64 A.D. to February 67 A.D. That is the great tribulation.
我们将在启示录中再次看到大灾难。 We're going to see the great tribulation come again in Revelation.
启示录将用同样的词来描述它：大灾难。 And Revelation is going to use the same word for it: great tribulation.
它将指同一时间。 It's going to refer to the exact same time.
那是尼禄和耶路撒冷的领袖联手，几乎将教会从地球上抹去的时候。 It's when Nero and the Jerusalem leaders teamed up and almost wiped the Church off the face of the earth.
记得，但以理告诉我们那是兽的战斗策略；这只是它的实施。 Remember, Daniel told us that was the battle strategy of the beast; this was just the implementation of it.
但以理说了；耶稣预言了。 Daniel told it; Jesus prophesied it.
但耶稣的预言不仅仅是学术性的。 But Jesus' prophecy was more than just academic.
你看，祂国度的存续取决于早期教会理解这个预言并顺服它。 You see, the survival of His kingdom depended on the early Church understanding this prophecy and obeying it.
但耶稣说在这段时间还会发生其他事情。 But there are other things that Jesus says are going to happen around this time.
祂担心大灾难，并警告祂的门徒。 He's worried about the great tribulation, and He warns His disciples about it.
祂告诉他们它要来，但不会永远持续。 He tells them it's going to come, but it's not going to go forever.
但还有更重要的事。 But there's something more important.
祂已经把它作为一个预兆提到。 He's already mentioned it as a sign.
祂说会有异端；会有严重的异端。 He says there's going to be heresy; there's going to be bad heresy.
祂说还会有假弥赛亚。 He says there's also going to be false Messiahs.
但祂说，让我告诉你们：当我第二次来，我的第二次降临，当我第二次来— —这是在27和28节——当假弥赛亚来时，你们会知道他们是假弥赛亚， 因为当我再来，第二次降临时，那要如同闪电从东边发出，直照到西边。 But He said, Let me tell you something: when I come the second time, my second advent, when I come the second time—and this is in verses 27 and 28—when the false Messiahs come, you're going to know they're false Messiahs because when I come again, the second advent, it's going to be like lightning from one end of the sky to the other.
这是什么意思呢？ Now, what does that mean?
如果有什么东西像闪电从一边发出，那怎么会像祂的来临呢？ If something's lightning from one side, how is that going to be like His coming?
这将是突然的；相对出人意料的，而且是非常公开的。 It's going to be sudden; it's going to be relatively unexpected, and it's going to be very public.
换句话说，祂说关于第一个问题发生时有预兆，但世界 的末了将是突然的；将是出人意料的，但将是公开的。 In other words, He's saying there are signs about when this first question is happening, but the end of the age is going to be sudden; it's going to be unexpected, but it's going to be public.
这不会是秘密的被提。 It's not going to be a secret rapture.
耶稣从未说过祂的再来会是任何不极其公开的方式。 Nowhere does Jesus say that His second coming is in any way going to be anything other than extremely public.
耶稣的再来，这部分问题，将像闪电；每个人都要看见。 Jesus' second coming, this part of the question, is going to be like lightning; everyone’s going to see it.
每个人都要亲眼看见。 Everyone's going to see it for themselves.
现在，有些被提论者看下一节，耶稣的下一个描述，说，看，那还没有发生。 Now, some people that are Rapturists look at the next verse, the next description of Jesus, and say, Well, see, that hasn't happened yet.
耶稣说：那些日子的灾难一过去——就是我们经历的在67年2月结束的大灾 难——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。 Here's what Jesus says: Immediately after the tribulation—so that great tribulation that we had that ended in February 67—the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the earth will be shaken.
我们能回到基本规则吗？ Can we go back to the ground rules?
有人记得那些基本规则吗？ Does anybody remember those ground rules?
那是基本规则六——不，五。 That's ground rule number six—no, five.
基本规则五：耶稣用的是启示文学的语言。 Ground rule number five: Jesus is talking in apocalyptic language.
对任何读过旧约的人来说，这是一种非常非常熟悉的语言用法。 This is a very, very well-known use of language to anybody that's read the Old Testament.
这是政治灾难，这正是发生的事。 This is political catastrophe, and that's exactly what happened.
犹太-罗马战争中每一个主角都是失败者。 Every one of the protagonists in the battle of the Jewish-Roman War came out a loser.
尼禄自杀了；维斯帕先的王朝只持续了一代。 Nero committed suicide; Vespasian's dynasty lasted one generation.
他的儿子提多接管，然后他的另一个儿子——名 字我忘了——接管，然后他的王朝就结束了。 His son Titus took over, then his other son—name just slipped out of my head—took over, and then his dynasty ended.
他们的王朝都没有持续。 None of their dynasties lasted.
但更重要的是，犹太人——耶路撒冷——那被永远毁灭了。 But more importantly, the Jewish people—Jerusalem—that was destroyed forever.
那星从天上坠落，再也不会升起。 That star fell from heaven, never to rise again.
圣经中的犹太教无法重建。 Biblical Judaism cannot be recreated.
我们今天的犹太教是拉比犹太教；不是旧约的犹太教 ；不是圣经中的犹太教，犹太人会同意你的看法。 The Judaism that we have today is Rabbinic Judaism; it's not Old Testament Judaism; it's not Biblical Judaism, and Jews will agree with you on that.
拉比犹太教不是一个祭祀系统。 Rabbinic Judaism is not a sacrificial system.
旧约的祭祀系统在圣殿被毁时被消灭，所以这节经文也应验了。 The Old Testament sacrificial system was obliterated when the temple was destroyed, so this verse too has been fulfilled.
震动和日头变黑——所有这些，正如我们在基本规则五 中发现的，是政治动荡中非常常见的启示文学语言。 The shaking and the sun being darkened—all that is, as we found in ground rule number five, very common apocalyptic language for political upheaval.
然后耶稣说要发生的最后一件事是人子的兆头。 Then the last thing that Jesus says is going to happen is there's going to be a sign of the Son of Man.
这可能是这段经文的核心，但因为我们在但以理书中所做的工 作，我想我们会发现这很容易理解，我们会说，你知道吗？ This is probably the heart of the passage, but because of the work that we did in Daniel, I think we're going to find this very understandable, and we're going to say, You know what?
伯特兰·罗素错了；C.S.路易斯可能错了，但这节经文也应验了。 Bertrand Russell was wrong; C.S. Lewis was maybe wrong, but this verse too has come to be.
耶稣说，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。 Jesus says that at this time there will appear the sign of the Son of Man in heaven, and all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of heaven with power and great glory.
当我们听到驾云降临时，我们应该想到什么？ When we hear about coming on the clouds, what should we be thinking?
祂是作为审判者来，对吗？ He's coming as the judge, right?
在祂的荣耀中。 In His glory.
他们要看见审判者来临，祂要差遣使者，用号筒的大声， 将祂的选民从四方，从天这边到天那边，都招聚了来。 So they will see the judge coming, and He will send out His angels with a loud trumpet call, and they will gather His elect from the four winds, from one end of heaven to the other.
那么这节经文是什么意思呢？ So what does this verse mean?
就是耶稣要驾云作为审判者来临。 That Jesus was going to come as judge on the clouds.
记得我们的基本规则六：当耶稣驾云来临时，祂是作为审判者来。 Remember our ground rule number six: when Jesus comes on the clouds, He's coming as a judge.
但正如对埃及和亚述，正如对巴比伦和玛代波斯 ，当神驾云来临时，地上的人实际上看到什么？ But just as with Egypt and Assyria, just as with Babylon and Medo-Persia, when God comes on the clouds, what do the people here on earth actually see?
他们看到一支军队。 They see an army.
他们看到罗马军队，或看到亚述军队，或看到玛代波斯军队。 They see a Roman army, or they see an Assyrian army, or they see a Medo-Persian army.
这就是旧约使用那语言的方式，好吗？ It's the way the Old Testament uses that language, okay?
而且，约瑟夫告诉我们，在这时耶路撒冷有天上的异象。 But moreover, Josephus tells us that at this time in Jerusalem, there was a sign in the heavens.
现在，约瑟夫不相信。 Now, Josephus didn't believe it.
他说，我想这记载似乎是个寓言，但这是那些看到的人告诉我的 ，随后的事件如此重要，他说我有点接受，但他对此有点怀疑。 He says, I suppose this account seems to be a fable, but it was related to me by those that saw it, and the events that followed were so important that he says I sort of accept it, but he was a little skeptical about this.
他这样说：一大群证人看到整个耶路撒冷城。 Here’s what he said: a whole group of witnesses saw the whole city of Jerusalem.
有一颗像剑的星悬在城上，还有一颗彗星在犹太人叛乱开始前整整一年。 There was a star resembling a sword which stood over the city, and a comet for a whole year before the Jews' rebellion started.
圣殿中祭坛周围有如此大的光，以至于看起来像白昼，在夜间持续了半小时。 So great a light shone around the altar in the holy house that it appeared to be bright daytime, which lasted for half an hour at night.
此外，圣殿内院的东门在夜间约六时自行打开。 Moreover, the eastern gate of the inner court of the temple was seen to be opened of its own accord about the sixth hour of the night.
有学问的人明白这是他们圣殿的保障自行解除。 The men of learning understood it as the security of their holy house being dissolved of its own accord.
所以这些人公开宣称这预兆预示着将临到他们的荒凉。 So these publicly declared that the signal foreshowed the desolation that was coming on them.
你看，当时的犹太人甚至明白发生了什么；他们明白审判者要来了。 You see, the Jews at that time even understood what was happening; they understood that the judge was coming.
审判者要来了。 The judge was coming.
现在，耶稣预言了这事。 Now, Jesus foretold this.
祂说，日子将临到你，你的仇敌要筑起土垒，周围环 绕你，四面困住你，因为你不知道眷顾你的时候。 He said that the days will come upon you when your enemies will cast up a bank upon you and hem you in on every side because you did not know the time of your visitation.
公会定弥赛亚的罪是有后果的。 The Sanhedrin's condemnation of the Messiah had consequences.
耶稣直视公会说，你们要看见人子降临在荣耀里，意思是，我要回来审判你们。 Jesus looked the Sanhedrin in the eye and said, You will see the Son of Man coming in glory, meaning, I will come back and judge you.
在这里，祂告诉门徒，这要在大灾难之后，公元 64到67年之后，我要作为审判者临到公会。 Here, He's telling His disciples it's going to be right after the great tribulation, right after 64 to 67 A.D. I will come as judge upon the Sanhedrin.
祂这样做了吗？ Did He do that?
是的，罗马军队来了，在耶路撒冷杀了无数的人。 Yes, the Roman army came and killed an unbelievable number of people in Jerusalem.
突然之间，现在我们可以看耶稣在变像山上的话，这根本不是难解的经文。 All of a sudden, now we can look at the statement of Jesus at the Transfiguration, and it's not a hard passage at all.
在变像山上，耶稣对祂的三个门徒说，我实在告诉你们，站在 这里的，有人在没尝死味以前，必看见人子降临在祂的国里。 At the Transfiguration, Jesus says to His three disciples, Truly I say to you, there are some standing here who will not taste death before they see the Son of Man coming in His kingdom.
圣约翰在公元70年仍然活着；圣约翰看见了升天，然后 他看见耶稣以审判者的形象回来，体现在罗马军队中。 St. John was still alive in 70 A.D.; St. John saw the ascension, and then he saw Jesus come back figuratively as a judge, embodied in the Roman army.
那段经文在马太福音16章27到28节。所以我们在这里说的是，祂出 生和童年的奇迹只有一小部分家庭成员和一些波斯人，几个牧羊人知道。 That passage is in Matthew chapter 16, verses 27 and 28. So what we're saying here is that the miracle of His birth and His childhood was known to a very select group of family members and some people from Persia, a couple of shepherds.
然后祂的荣耀向祂的几个门徒显现——那就是变像。 Then His glory is revealed to a few of His disciples—that's the Transfiguration.
然后祂的荣耀大能向更多人显现，复活时有近6 00人，但那600人中大多数仍然是信徒。 Then His glorious power is revealed to more people, almost 600 people at the resurrection, but still, most of those 600 people were believers.
然后这位被公开定罪的基督，被圣父公开平反，公开证实。 Then this same Christ, who was publicly condemned, is publicly exonerated, publicly vindicated by God the Father.
如何呢？ How?
因为在祂死前40年，耶稣说，你们弃绝我？ Because 40 years earlier, before His death, Jesus said, You reject me?
没有一块石头留在石头上。 Not one stone will be standing on another.
我要驾云来审判你们。 I will come in the clouds to judge you.
旧约启示文学的语言，意思是罗马军队要来毁灭这城；没有一块石头留在石头上。 Old Testament apocalyptic language, meaning the Roman army will come and destroy the city; not one stone will be left on another.
第24章30节告诉我们，地上的万族都要哀哭。 Chapter 24, verse 30 tells us, Then all the tribes of the land will mourn.
这已经发生了。 This has already happened.
你看，伯特兰·罗素错了。 You see, Bertrand Russell was wrong.
他说这些都没有发生，所以耶稣错了。 He said that none of this had happened, and so Jesus was wrong.
但当你明白但以理，明白以赛亚，明白耶利米，以及我们今天 已经看过的其他几段经文时，突然之间，耶稣的应许实现了。 But when you understand Daniel, and you understand Isaiah, and you understand Jeremiah, and a few of the other passages that we've already looked at today, all of a sudden, Jesus' promise came true.
祂在这里说的不是第二次降临；这是对第一个问题的回答：圣殿什么时候被毁？ This is not the second coming that He's talking about here; this is the answer to the first question: when will the temple be destroyed?
现在祂转向，我们要非常快速地回答这个问题。 Now He turns, and we're going to answer this very, very quickly.
现在祂转向第二个问题：世界的末了如何？ Now He turns to the second question: what about the close of the age?
第二次降临什么时候来？ When is the second advent going to come?
整个世界历史什么时候结束？ When is the whole history of the world going to end?
祂所说的应该让每个人都坐起来意识到场景的变化。 And what He says should make everyone sort of sit up and realize that there's a change of venue.
在第36节，祂刚刚给了我们八个预兆，描述了 大灾难，描述了政治动荡和将要发生的一切。 In verse 36, He's just gotten done giving us eight signs and described the great tribulation and described the political upheaval and all that's going to go on.
然后祂说，但现在祂在谈第二个问题：但那日子，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。 And then He says, But now He's talking about the second question: but of that hour and day, no one knows, not even the angels of heaven, nor the Son, but the Father only.
你看，公元70年会发生什么，对公会的审判？ You see, what would happen in 70 A.D., the judgment on the Sanhedrin?
我们知道那必须在一代人内发生，耶稣说，好，我要给你们八个预 兆，我给你们八个预兆的原因是，如果你们不遵守第八个，如果你 们因为其他七个不警醒，准备好迎接第八个，就没有时间可浪费。 We knew that had to happen within a generation, and Jesus said, Okay, there are eight signs that I'm going to give you, and the reason I'm giving you eight signs is because if you don't obey the eighth one, if you're not alert because of the other seven and ready for that eighth one, there's no time to waste.
当第八个发生时，你们必须立即遵守。 When the eighth one happens, you have to obey immediately.
教会做了这一切。 The Church did all that.
现在祂回答完那个问题。 Now He's done with that question.
祂说，你们知道吗？ He says, You know what?
但关于第二次降临，关于我在荣耀中回来审判全世界，没有人知道时间。 But of the second coming, of when I come back in glory to judge the whole world, nobody knows the time.
没有人知道那什么时候发生。 Nobody knows when that's going to happen.
祂在问题的第二部分一遍又一遍地重复这点。 He repeats this over and over again in the second part of the questions.
祂说，没有人知道；他们不知道；你们不知道；你们不期望。 He says, No one knows; they do not know; you do not know; you do not expect.
一遍又一遍地，祂说没有人知道。 Over and over again, He says nobody knows.
但接着祂用了一个文字游戏。 But then He uses a play on words.
祂说，没有人知道；你们不知道，但要知道。 He says, Nobody knows; you don't know, but know this.
祂在第43节说，要知道这事：你们必须预备。 He says, Know this in verse 43: You must be ready.
所以你们不知道第二次降临什么时候发生。 So you have no idea when the second coming is going to happen.
不会在1988年发生；没有人知道。 It's not going to happen in 1988; nobody knows that.
不会在1999年发生；不会在——他们下一个日期是什么？——2007年， It's not going to happen in 1999; it's not going to happen in—what's the next date that they've got out there?—2007,
好吗？ okay?
1967年后的40年，我们不知道；没有人知道。 Forty years after 1967, we don't know; nobody knows.
但要知道这事：你们必须预备。 But know this: you have to be ready.
你们必须预备。 You have to be ready.
现在，耶稣接着谈到第二次降临，我必须给予应有的赞誉。 Now, Jesus then talks a little bit about that second coming, and I've got to give credit where credit is due.
被提论者在接下来的几节经文中做了出色的工作，让我们相信这些经文的意思。 The Rapturists have done a phenomenal job in these next couple of verses of convincing us of what these verses mean.
耶稣说，将有两个人在田里工作；一个被取去，一个撇下。 Jesus says there's going to be two men working out in the field; one's going to be taken, one's going to be left.
将有两个女人在厨房里；一个被取去，一个撇下。 There's going to be two women in the kitchen; one's going to be taken, one's going to be left.
我得佩服他们；他们让每个人相信在那节经文中，这是他们 唯一提出被撇下想法的地方——那些人会被撇下，对吗？ And I've got to hand it to them; they've convinced everyone that in that scriptural verse, this is the only place they come up with their left behind idea—that those people will be left behind, right?
抱歉，经文中没有。 Sorry, it's not in the passage.
事实上，希腊词不是被撇下。 In fact, the Greek word is not left behind.
那里有另一个希腊词意思是撇下；那不是耶稣用的。 The Greek word there is another Greek word that means to leave behind; that's not what Jesus uses.
祂没有用那个词。 He doesn't use that word.
祂用的词更准确地说是撇下，这就是耶稣所说的。 The word He uses is more properly just left out, and that's what Jesus is saying.
这段经文令人惊讶的不是一个被取去，一个撇下； 当门徒看到这段经文时，这不是令他们惊讶的。 The startling thing about this passage isn't that one is taken and one is left; that's not the startling thing to the disciples when they see this passage.
这段经文令人惊讶的是，一个国度的子民和一个非国度的子民在一起工作。 What's startling about this passage is that a kingdom subject and a non-kingdom subject are working together.
世上的国度不是这样运作的，对吗？ That's not how the worldly kingdoms work, is it?
所有的希腊人在希腊，所有的犹太人在以色列，所有的罗马人在罗马，对吗？ All the Greeks were in Greece, all the Jews were in Israel, all the Romans were in Rome, right?
你不会和不在同一国度的人一起工作；在古代世界，你甚至在地理上都没有和他们接触。 You didn't work alongside someone that wasn't in the same kingdom; you didn't even geographically have any contact with them in the ancient world.
这段经文令门徒震惊的是，耶稣说将有一个国度的人和一个非国度的人一起做家务。 The startling thing about this passage that would have stopped the disciples is Jesus saying there's going to be a kingdom person and a non-kingdom person doing chores together.
一个要被带入国度，一个要被撇下。 One's going to be taken into the kingdom, and one's going to be left out.
祂讲了三个故事，让我们确切知道祂的意思——三个比喻。 He gives three stories so that we know exactly what He means—three parables.
第一个是两个仆人的比喻。 The first one is a parable of two servants.
有两个仆人：一个忠心，一个恶毒。 There's two servants: one faithful, one wicked.
耶稣强调的是，祂的来临将毫无预警。 What Jesus is emphasizing is that His coming is going to be without any warning.
祂说，当主人回来时，忠心的仆人要得赏赐，但恶仆——这是祂的话—— 要惩罚他，把他和假冒为善的人一同丢在外面，在那里必要哀哭切齿。 He says when the master comes back, the faithful one will be rewarded, but the evil one—and this is His words—He will punish him and put him with the hypocrites, and there men will weep and gnash their teeth.
如果你看耶稣所说的话中假设的时间线，这两件事发生之间没有一千年或七年。 If you look at the timeline that's assumed in what Jesus is saying, there is no thousand or seven years in between when those two things happened.
耶稣说你们要在地上；主人要回来，那时就有永恒的审判。 Jesus is saying you're going to be here on the earth; the master is going to come back, and eternal judgment happens at that point.
没有七年；没有一千年；基督下次来时就有永恒的审判。 There's no seven years; there's no thousand years; there's eternal judgment the next time Christ comes.
第二：第二个比喻是十个童女的比喻。 Number two: the second parable is the parable of the ten maids.
记得她们吗？ Remember them?
五个有油，五个没有油。 Five had the oil, five didn't have the oil.
现在，油在新约中通常代表圣灵，但这个比喻的主要信息是什么？ Now, the oil usually stands for the Holy Spirit in the New Testament, but what's the main message in this parable?
好吗？ Okay?
就是你必须预备，对吗？ That you have to be ready, right?
你可能和基督徒在一起；你可能和公教徒在一起，但即便如此，你也可能被撇下。 You may hang around Christians; you may hang around Catholics, but even then, you might be left out.
现在，再次注意，他们被撇下是多么清楚；他们不是被留下。 Now, once again, notice how clear it is that they're left out; they're not left behind.
他们被撇下，对吗？ They're left out, right?
因为新郎回来，五个进去，另外五个想进去，他们被撇下，对吗？ Because the bridegroom comes back, the five come in, and the other five try to get in, and they're left out, right?
他们被撇下什么？ What are they left out of?
新郎的婚宴。 The marriage supper of the bridegroom.
婚宴在新约中无一例外地象征我们与神同在的永恒福乐。 The marriage supper is a symbol in the New Testament, without exception, of our eternal bliss that we have with God.
所以再一次，时间线是我们都在等待来临。 So once again, the timeline is we're all waiting for the coming.
来临发生；有些被带入国度，有些被撇下。 The coming happens; some are taken into the kingdom, and some are left out.
没有多七年；没有多一千年。 There's no seven years more; there's no thousand years more.
我们进入永恒；我们进入羔羊的婚宴。 We're into eternity; we're into the marriage supper of the Lamb.
最后一个比喻是三个仆人的比喻。 The last parable is the parable of the three talents.
有三个人：一个给了五锭银子——我们称之为银 子或才干——一个给了两锭，一个给了一锭。 There are three people: one is given five coins—let's call them coins or talents—one is given two coins, and one is given one coin.
那两个得多的在主人不在时用他们的做了很多，而那一个只是埋了他的才干。 The two that are given more do a lot with theirs while the master's gone, and the one just buries his talent.
记得那个吗？ Remember that one?
好，现在注意这时间线中的一些有趣之处。 Okay, now notice something interesting in this timeline.
耶稣特别说主人要走很久，比三个仆人中的任何一个预期的都要久。 Jesus specifically says that the master will be gone a long time, much longer than any one of the three servants expects.
现在，你们中有多少人听过有人说耶稣和早期教会和使徒 都期望第二次降临在他们那一代，但他们期望它很快？ Now, how many of you have heard someone say that Jesus and the early Church and the apostles all expected the second coming to be within their generation, but they expected it to be soon?
你听过有人这么说吗？ Have you ever heard somebody say that?
经文不是这么说的。 That's not what the passage says.
耶稣说这要很久。 Jesus says it's going to be a long time.
现在，圣殿要在一代人内被毁，但每次耶稣谈到 第二次降临，祂说我们不知道，而且要很久。 Now, the temple is going to be destroyed in one generation, but every time Jesus talks about the second coming, He says we don't know, and it's going to be a long time.
那是第二个比喻的信息，好吗？ That's the message of the second one, okay?
那么耶稣在马太福音25章30节说什么呢？祂讲完了三个比喻 ，在每一个比喻中，主人或新郎一来之后，我们就进入永恒。 Then where does Jesus go in Matthew chapter 25, verse 30? He's done with the three parables, and in every one of these, right after the coming of the master or the bridegroom, right after that, we are thrown into eternity.
没有七年的大灾难。 There is no seven-year tribulation.
没有一千年的千禧年；我们直接进入永恒。 There is no thousand-year millennium; we're right into eternity.
现在，耶稣明确说明这一点，因为在25章30节，就在这些之后， 祂说，接下来要发生的事就是大白色宝座的审判，耶稣要分别万国。 Now, Jesus makes that explicit because in chapter 25, verse 30, right after these, He says, Here's what's going to happen next, and now we have the great white throne judgment where Jesus separates the nations.
万国都来到祂面前；他们以国的身份来，但我们是以个人身份受审判。 All come to Him; they come as nations, but we're judged as individuals.
我们以个人身份受审判是根据什么？ And we're judged as individuals based on what?
我们所做的事——怜悯的行为。 What we've done—corporal works of mercy.
你们看见我在监里，就来看我。 You saw me in prison; you visited me.
你们看见我饥饿，就给我吃。 You saw me hungry; you gave me food.
这段美丽的经文表明，我们在永恒中要做的事是基于怜悯的行为。 This beautiful passage shows that the basis of what we're going to be doing for all of eternity is based on the corporal works of mercy.
这就是耶稣为我们铺设的时间线。 That's the timeline that Jesus lays out for us.
这本是谈论七年大灾难、两阶段降临、一千年千禧年的绝佳时机，但祂没有谈论这些。 It would have been a perfect time to talk about that seven-year great tribulation, to talk about the two-stage coming, to talk about the thousand-year millennium, but He doesn't talk about any of that.
祂说你们要在田里工作；一个被带入国度，另一个被撇下，然后我们进入永恒。 He says you're going to be working in the field; one's going to be taken into the kingdom, the other one's going to be left out, and we enter eternity.
这就是每个比喻中假设的时间线，也是耶稣一开 始谈论世界末了时整个讲话中假设的时间线。 That is the timeline assumed in every one of these parables, as assumed throughout Jesus' entire speaking once He starts to talk about the close of the age.
所以如果我能快速总结一下，我希望你开始看到，当你进入但以 理书，进入橄榄山讲论时，这开始越来越像教会的传统教导。 So if I can summarize just real quick for a minute, I hope you're starting to see that this is starting to sound—when you get into Daniel, when you get into the Olivet Discourse—it's starting to sound increasingly like the traditional teaching of the Church.
正如但以理预言的那样，在罗马帝国时期建立的国度要像芥 菜种一样成长，成为大树，成为大山，正如但以理所说的。 That there will be this kingdom that was set up during the Roman Empire, just like Daniel predicted, that that kingdom will grow like a mustard seed to encompass and become a big tree, become a big mountain, as what Daniel calls it.
当那国度结束时，就是第二次降临发生的时候，那 时除了审判和永恒之外，议程上没有其他事情。 And that kingdom, when that kingdom is ended, will be when the second coming occurs, and at that point, there is nothing more on the agenda other than judgment and eternity.
没有七年；任何地方都没有七年。 There is no seven years; there's no seven years anywhere.
我们看了但以理书；那里没有。 We looked at Daniel; it wasn't there.
我们看了橄榄山讲论；那里也没有。 And we looked at the Olivet Discourse; it's not there.
将来没有一千年。 There is no thousand years in the future.
除了审判和永恒之外，议程上没有其他事情。 There is nothing more on the agenda other than judgment and eternity.