第二十五章

翻译：觉醒

聪明的童女和愚拙的童女：一个关于爱的比喻

1. 那时，天国好比十个童女拿着灯，出去迎接新郎。

2. 其中有五个是愚拙的，五个是聪明的。

3. 愚拙的拿着灯，却不预备油；

4. 聪明的拿着灯，又预备油在器皿里。

5. 新郎迟延的时候，她们都打盹，睡着了。

6. 半夜有人喊着说，新郎来了，你们出来迎接他！

7. 那些童女就都起来收拾灯。

8. 愚拙的对聪明的说，请分点油给我们，因为我们的灯要灭了。

9. 聪明的回答说，恐怕不够你我用的，不如你们自己到卖油的那里去买吧。

10. 她们去买的时候，新郎到了，那预备好了的，同他进去坐席，门就关了。

11. 其余的童女随后也来了，说，主啊，主啊，给我们开门！

12. 他却回答说，我实在告诉你们，我不认识你们。

13. 所以，你们要警醒，因为那日子，那时辰，你们不知道。

我们每个人都有一种倾向，认为神不是完全与我们同在。在这种时候，我们很难想象祂知道我们生活的每一个细节，并时刻引导着我们。在圣经中，这种倾向被描写为：“主人必来得迟。”（24:48）然而，事实上，主总是亲密地与我们同在，随时准备引导我们，进入我们愿意接受的一切真理。迟延的是我们，而不是主。因此，我们必须警醒，随时做好准备，按照圣经的教导生活，并心中充满爱。

本章延续了上一章的主题，即为主的降临做好准备。它以一个比喻开始，说的是十个童女拿着灯，出去迎接新郎。其中五个童女被认为是聪明的，因为她们为自己的灯预备了多余的油。但其他五个童女被认为是愚拙的，因为她们没有预备多余的油。她们没有为意外的延迟做好准备：“新郎迟延的时候，她们都打盹，睡着了。”（25:5）半夜有人喊着说：“新郎来了，你们出来迎接他！”（25:6）

在这个比喻中，新郎代表主。五个童女在灯里预备了充足的油，表示她们心里对神有充分的爱。“油”因着它的金色光泽，柔软光滑的触感，以及它的许多用途，如提供光明、产生热量、减少摩擦和愈合伤口，是爱的美丽象征。如果我们心中有“油”，当真理进来时，我们就准备好了领悟它——迎接新郎。

但如果我们是愚拙的，我们心中就没有足够的爱。我们就像灯里不预备油的那五个童女。她们确实提着灯，但她们的灯里没有油。任何一盏灯，无论制作多么精良，装饰多么漂亮，若不装满油，都不能产生光明。同样，任何教义，无论表述得多么准确或复杂，若不包含爱（油），都不能帮助我们过更喜乐、更光明的生活。

如果我们认为我们可以没有爱，只要领悟真理，那我们就大错特错了。前一节的警告——你们要预备，因为人子降临的那日子、那时辰，没有人知道——在这里也适用。若没有爱，真理不足以支撑我们。因此，我们不断受到呼召，要进入真理与良善、智慧与爱的天国婚姻。在这个比喻中，我们的灯里总是要预备油，即是代表这一点。我们需要两者兼备，来成就婚姻。

随着比喻的进行，这个基本真理的重要性得到了证明。半夜，新郎来了，五个愚拙的童女意识到她们没有足够的油。她们向聪明的童女求助，说：“请分点油给我们，因为我们的灯要灭了。”（25:8）让我们惊讶的是，五个聪明的童女竟然拒绝了，她们说：“恐怕不够你我用的。”（25:9）她们反倒劝那五个愚拙的童女自己去买油：“不如你们自己到卖油的那里去买吧。”（25:9）

聪明的童女如此回答，这令我们感到惊讶，因为我们原期望她们会表现出怜悯和慷慨，愿意与他人分享，而不是想着自己。毕竟，耶稣本可以说，聪明的童女心里充满了爱，把所有的油都分给了愚拙的童女，然后，奇迹般地，她们自己的灯也装满了新油。但耶稣的比喻不是这样的。

为什么呢？因为耶稣正在教导爱的本质，这是一个重要的功课。我们不能从别人那里得着爱，也不能在生命最后一刻得着爱。爱是在我们一生去恶行善的过程中逐渐建立起来的。如果我们认为我们可以在生命最后一刻匆忙买到它，我们就大错特错了。“她们去买的时候，新郎到了，那预备好了的，同他进去坐席，门就关了。”（25:10）

这并不是说神对我们关上了门。相反，我们对神关上了门，因为我们不愿在生命的每一步都按照祂的旨意生活，从而使心里充满爱。最后一刻的悔改不能拯救我们。“其余的童女随后也来了，说，主啊，主啊，给我们开门！他却回答说，我实在告诉你们，我不认识你们。”（25:11-12） ¹

当耶稣结束比喻时，祂又回到了前面几个情节中一直在阐述的主题——你们要警醒，因为人子降临的那日子、那时辰，你们不知道（24:39）；你们要预备，因为主人什么时候来，你们不知道（24:50）。祂在这里又说：“所以，你们要警醒，因为那日子，那时辰，你们不知道。”（25:13）

银子的比喻：一个关于真理的比喻

14. 天国又好比一个人要往外国去，就叫了仆人来，把他的家业交给他们，

15. 按着各人的才干给他们银子，一个给了五他连得，一个给了两他连得，一个给了一他连得，就往外国去了。

16. 那领五他连得的随即拿去做买卖，另外赚了五他连得。

17. 那领两他连得的也照样另赚了两他连得。

18. 但那领一他连得的去掘开地，把主人的银子埋藏了。

19. 过了许久，那些仆人的主人来了，和他们算账。

20. 那领五他连得银子的又带着那另外的五他连得来，说，主啊，你交给我五他连得银子，请看，我又赚了五他连得。

21. 主人说，好，你这又良善又忠心的仆人，你在不多的事上有忠心，我要把许多事派你管理，可以进来享受你主人的快乐。

22. 那领两他连得的也来，说，主啊，你交给我两他连得银子，请看，我又赚了两千。

23. 主人说，好，你这又良善又忠心的仆人，你在不多的事上有忠心，我要把许多事派你管理，可以进来享受你主人的快乐。

24. 那领一他连得的也来，说，主啊，我知道你是忍心的人，没有种的地方要收割，没有散的地方要聚敛，

25. 我就害怕，去把你的一他连得银子埋藏在地里。请看，你的原银子在这里。

26. 主人回答说，你这又恶又懒的仆人，你既知道我没有种的地方要收割，没有散的地方要聚敛，

27. 就当把我的银子放给兑换银钱的人，到我来的时候，可以连本带利收回。

28. 夺过他这一他连得来，给那有十他连得的。

29. 因为凡有的，还要加给他，叫他有余；没有的，连他所有的也要夺过来。

30. 把这无用的仆人丢在外面黑暗里，在那里必要哀哭切齿了。

在结束了十个童女的比喻后，耶稣立即讲了第二个比喻。这次讲的是一个人到外国去旅行，便召集他的仆人，把银子分给他们。临走前，他“按着各人的才干”（25:15），给一个仆人五他连得银子，一个两他连得银子，一个一他连得银子。在给仆人银子以后，主人就旅行去了。

主人离开以后，仆人各自拿着所得的银子去行。第一个仆人得了五他连得银子，他拿着所得的银子，另外又赚了五他连得。第二个仆人得了两他连得银子，他拿着所得的银子，另外又赚了两他连得。但第三个仆人的做法不同。如经上所记：“但那领一他连得的去掘开地，把主人的银子埋藏了。”（25:18）

当主人回来，察看他们所行的，便祝贺第一个和第二个仆人，因为他们将所得的银子翻了一倍。然而，当主人看到第三个仆人拿着他所得的一他连得银子所行的，便不喜悦。第三个仆人试图为他的行为辩解，说：“我因为害怕，就去把你的一他连得银子埋藏在地里。”（25:25）在我们看来，主人的反应似乎过于严厉，因为他说：“你这又恶又懒的仆人，你至少可以把我的银子放给兑换银钱的人。”（25:27）又说：“夺过他这一他连得来......把这无用的仆人丢在外面黑暗里，在那里必要哀哭切齿了。”（25:26-30）

传统上，银子的比喻被用来说明善用主赐给我们的天赋是何等重要。无论我们有多少天赋，都不是为了我们自己的缘故。它们应该被用来祝福别人。如果我们只是把它们埋藏起来，或者只是为了自私的目的而使用它们，我们就滥用了神赐给我们的礼物。虽然这是很实用的建议，但其中还有更内在的教训。它涉及“银子”一词的属灵含义。因为一他连得是相当重量的银子，所以表示我们从主的圣经中所领受的许多真理。 ²

每当我们按照我们所接受的真理生活时，我们对该真理的理解就会加深。这被描写为银子的加倍。但人的本性中有一种倾向，就是只积累知识，却不学以致用，去做有意义的事情，或者仅仅把它用于自私的、世俗的目的。这被描写为仆人把银子埋在地里。不将知识付诸实践的后果似乎很严重，因为没有赚得银子的仆人唯一的一他连得银子也被夺了去，“被扔在外边黑暗里，在那里哀哭切齿”。

圣经的强烈语言被用来描绘一幅引人注目的画面，即如果我们只是把真理储存在记忆里，而不把它应用于生活中，我们就会将自己投入地狱。如果我们不应用神赐给我们的真理，我们就会失去它。那些只存在于我们的头脑中（埋在地里），没有被投入使用的知识不会存留，在来世也不会成为我们的一部分。

因此，尽管在字面叙述中，惩罚似乎与罪行不相称，但这个比喻为容纳更多内在的真理提供了一个美妙的容器。它不仅警告我们只储存真理而不使用它或自私地使用它的危险，还包含了一个极大的应许，即我们越是将我们从主的圣经中所学到的知识应用于生活，用它来祝福别人，我们就会得到越多。我们不仅会对真理有更深的领悟，也会更充分地体验主的喜乐。正如耶稣对那些善用银子的人所说：“好，你这又良善又忠心的仆人，你在不多的事上有忠心，我要把许多事派你管理，可以进来享受你主人的快乐。”（25:21）

绵羊和山羊：一个关于服务的比喻

下面是马太福音的最后一个比喻。

在十个童女的比喻中，耶稣教导我们心中有爱（灯里有油）的重要性；在银子的比喻中，耶稣教导我们真理（银子）在投入使用时可以成倍地增加。

现在我们来看该系列的第三个比喻——关于服务的比喻。爱、智慧和有用的服务是属灵生活的三个基本方面。没有真理的爱缺乏方向，可能导致感情用事。没有爱的真理缺乏怜悯，可能导致死板和固执。但是，当爱和智慧一起致力于服务时，人就成了活人。如果不致力于服务，爱和智慧就只是头脑中虚无飘渺的概念。 ³

因此，本系列的最后一个比喻涉及有用的服务，这是合宜的。但在讨论这个比喻之前，我们需要简单回顾一下前面的内容。在上上章，耶稣对宗教领袖进行了严厉的批评，责备他们虚伪、诡诈，称他们是“蛇”和“毒蛇的种类”。然后祂预言了圣殿的毁灭和随之而来的灾祸，包括战争、饥荒、瘟疫、地震和荒凉的可憎之事。但祂也应许说，人子将带着能力和大荣耀，驾着天上的云降临。现在，当祂开始说下一个比喻时，祂再次提到人子降临的应许。祂说：“当人子在他荣耀里同着众天使降临的时候，要坐在他荣耀的宝座上。”（25:31）

人子将坐在祂“荣耀的宝座”上的应许，对门徒来说一定是激动人心的。不久前，耶稣对他们说：“你们这跟从我的人，当重生的时候，人子坐在他荣耀的宝座上，你们也要坐在十二个宝座上，审判以色列十二个支派。”（19:28）无疑，他们一定认为他们的时候已经到了，他们即将坐在宝座上。然而，这一次，耶稣没有提到他们将坐在宝座上。在这个比喻中，唯一坐在宝座上的人是“人子”。事实上，十二门徒都是头脑简单的人，他们甚至不知道天国是什么。因此，他们不可能审判任何人。 ⁴

只有主能判断人的内心。当祂进入我们的生活，作为“人子”坐在宝座上，就意味着神将赐给我们能力，用祂的真理来判断我们生命的内在状态。到那时，在主的圣言的光照下，我们可以辨别自己的善恶倾向，区分真实的思想和虚假的思想，把高尚的意图从自私的意图中分别出来。在神圣真理的光照下，我们可以问自己：“这种情感、思想或意图符合主的诫命吗？”如果符合，我们就接纳它；如果不符合，我们就驱逐它。这才是“坐在宝座上”的意思。这是神赋予我们的能力，叫我们可以主导内心产生的思想和情感，或接纳，或驱逐。这样，我们每个人都成为我们内心世国的“王”。

通常情况下，良善的情感与邪恶的情感、真实的思想与虚假的思想、高尚的意图与败坏的意图在我们里面混杂，就像好人与坏人生活在一起一样。这些杂乱的思想和情感现在被描述为我们里面的“万民”，等候审判。我们读到：“万民都要聚集在他面前，他要把他们分别出来，好像牧羊的分别绵羊山羊一般。”（25:32） ⁵

值得注意的是，坐在宝座上的“王”也被描述为一位“牧人”。作为神圣的律法制定者，教导我们真理，主是一位王。但作为神圣的牧人，祂慈悲地引导我们，将真理应用到生活中。因此，在最后一个比喻中，耶稣将王和牧人这两个形象合而为一。作为王，主以真理教导我们；作为牧人，祂以良善引导我们。真理和良善结合在一起，形成了服务他人的生活。在有用的服务中，良善与真理、爱与智慧、仁与信合而为一。 ⁶

耶稣继续说比喻，祂说王要把“绵羊安置在右边，山羊在左边”（25:33）。在圣经中，“绵羊”因为愿意跟随和被引导，代表那些喜欢按照主的诫命生活并跟随祂的人。然而，“山羊”由于其独立的天性，代表那些可能知道真理，但不愿被真理引导的人。这是我们每个人内心的一部分，可能熟悉圣经，却缺乏对真理的喜爱或按照真理生活的意愿。 ⁷

在宗教术语中，“山羊”代表我们每个人的一种倾向，即认为我们只要相信真理，就可以得救，无需按照真理生活。这个观念有时被称为“单单因信得救”（salvation by faith alone）。在这个方面，使徒保罗的话经常被引用：“人称义是因着信，不在乎遵行律法。”（罗马书3:28）然而，当保罗谈到“遵行律法”时，他并不是指十条诫命。相反，他指的是希伯来圣经中的许多仪式和祭祀。

然而，随着时间的推移，人们开始相信，神的恩典会临到那些有“信心”的人，而且神的恩典已经废除了按照诫命生活的要求。人们说：“我现在活在恩典之下，不在律法之下”。任何遵守诫命的努力，或任何行善的尝试，都被认为是“遵行律法”，不过是“污秽的衣服”（*以赛亚书64:6：我们都像不洁净的人，所有的义都像污秽的衣服）。这种观点变得如此普遍，实在令人惊讶，何况耶稣一直教导说，按照诫命履行有用的服务是真信仰的核心。 ⁸

乍看之下，我们很难看出十诫教导了有用的服务。在很大程度上，诫命是教导我们不要做什么，而不是要做什么。它们教导我们不可有别的神，不可妄称耶和华的名，不可在安息日作工，不可杀人，不可奸淫，不可偷盗，不可说谎，不可起贪心。十条诫命中有八条告诉我们不要做什么，而不是要做什么。那么，诫命是如何与有用的服务联系起来的呢？是这样的：通过遵守诫命，我们除去了那些会阻碍主通过我们作工的邪恶。正如先知以赛亚所说：“要止住作恶，学习行善。”（以赛亚书1:16） ⁹

举个例子，思考一下为荣耀自己而行善与为荣耀神而行善之间的区别。在圣经的语言中，为荣耀神而行善被描写为站在王的“右手边”。如经上所记：“王要向那右边的说，你们这蒙我父赐福的，可来承受那创世以来为你们所预备的国。”（25:34）这些人首先专注于洁净自己的心，摆脱自我的欲望和对回报的渴望，以便他们本乎神而行，并为神而行。

在主的“右手边”意味着主藉着我们作工，赐给我们力量和能力，去履行有用的服务。即使在日常用语中，一个值得信赖的、可靠的、执行上级指示的人也被称为“右手”（*得力助手）。那是因为，对大多数人来说，“右手”更有力量。因此，在这个比喻中，“在祂右手边”是指一个人从主那里获得行善的能力。当我们认识到所有行善的能力都来自于主，我们就把荣耀归给了神，而不是把功劳归于自己。我们承认我们只是在充当神的“右手”。 ¹⁰

但是，如果我们没有遵守诫命，没有使用诫命来摆脱自私的思想和欲望，我们就会倾向于相信我们行善是靠着自己。如果我们相信我们行善是靠着自己，我们就不会站在神的右手边。相反，我们将进入山羊当中，被安置在宝座的左边。

因此，在这最后的比喻中，耶稣在问我们每个人：“你为我预备地方了吗？你准备好作我的工了吗？”带着这些问题，我们现在可以考虑绵羊和山羊的比喻的字面含义和属灵含义，这个比喻揭示了基督徒仁爱的本质。 ¹¹

六种有用的服务

31. 当人子在他荣耀里同着众天使降临的时候，要坐在他荣耀的宝座上。

32. 万民都要聚集在他面前。他要把他们分别出来，好像牧羊的分别绵羊山羊一般，

33. 把绵羊安置在右边，山羊在左边。

34. 于是，王要向那右边的说，你们这蒙我父赐福的，可来承受那创世以来为你们所预备的国。

35. 因为我饿了，你们给我吃；渴了，你们给我喝；我作客旅，你们留我住；

36. 我赤身露体，你们给我穿；我病了，你们看顾我；我在监里，你们来看我。

37. 义人就回答说，主啊，我们什么时候见你饿了，给你吃，渴了，给你喝？

38. 什么时候见你作客旅，留你住，或是赤身露体，给你穿？

39. 又什么时候见你病了，或是在监里，来看你呢？

40. 王要回答说，我实在告诉你们，这些事你们既做在我这弟兄中一个最小的身上，就是做在我身上了。

41. 王又要向那左边的说，你们这被咒诅的人，离开我！进入那为魔鬼和他的使者所预备的永火里去！

42. 因为我饿了，你们不给我吃；渴了，你们不给我喝；

43. 我作客旅，你们不留我住；我赤身露体，你们不给我穿；我病了，我在监里，你们不来看顾我。

44. 他们也要回答说，主啊，我们什么时候见你饿了，或渴了，或作客旅，或赤身露体，或病了，或在监里，不伺候你呢？

45. 王要回答说，我实在告诉你们，这些事你们既不做在我这弟兄中一个最小的身上，就是不做在我身上了。

46. 这些人要往永刑里去，那些义人要往永生里去。

绵羊和山羊的比喻以人子作为王坐在祂荣耀的宝座上开始，所有的圣天使都与祂同在。祂的主要任务是分别绵羊和山羊。王告诉那些在他右手边被比作绵羊的人，他们将承受自创世以来为他们所预备的国。这是因为他们遵循了仁爱的六个基本法则。这包括：“我饿了，你们给我吃；渴了，你们给我喝；我作客旅，你们留我住；我赤身露体，你们给我穿；我病了，你们看顾我；我在监里，你们来看我。”（25:35-36）

这些就是仁爱的基本职责。然而，最意味深长的是，真正的仁爱不是我们所行的，而是主藉着我们所行的。在这之前的两个比喻中，聪明的童女灯里有油（爱），勤劳的仆人得了大量的银子（真理）；但爱和真理必须在属灵的婚姻中结合起来，产生有用的服务。童女所领受的爱和仆人所领受的真理都是来自主，而不是来自他们自己。再者，再多的“爱”或“真理”也要在仁爱的行为中体现出来。

换句话说，每一种有用的服务都必须由神圣的爱所激励，由神圣的真理所指引。否则，它不能被视为真正的仁爱。无论一件善行外表看起来多么“良善”，也无论有多少人从中受益，除非它充满神的爱，并由神的智慧所指引，否则它不能被认为是一件善行。如果它是由自我的爱所激发，由自私的利益所催促，由对回报和认可的渴望所驱动，它就不是一件善行。大多数人的动机是复杂的。然而，在真正的仁爱中，自我利益必须放在最后，而不是放在最前。否则，那就是荣耀自己，而不是荣耀神。 ¹²

因此，每当我们面临服务的机会时，我们都要审视自己的动机。无论在什么情况下，我们都必须问自己，我们怎样才能遵行主的旨意，就像羊跟随牧人一样，以此成就最大的善行。当我们把自我的意愿和利益放在一边，我们就可以凭着神的爱，藉着神的智慧行事。

下面就是六类有用的服务。我们将考虑每一类：首先，它可能与我们生活的外在世界中的服务有关，然后，它可能与我们生活的内在世界中的服务有关。

饿了：“我实在想要行善” ¹³

第一类有用的服务涉及人类最基本的需求：饥饿。耶稣说：“我饿了，你们给我吃。”提供和分享食物（擘饼）是一种普遍的仁慈和友谊的姿态。当我们支持消除世界饥荒的努力时，这就更加重要了。为饥饿的人提供食物，为那些将死于饥饿的人提供帮助，是世间仁爱的最高形式之一。

在更内在的层面上，我们每个人生来都有渴望行善（即为他人服务）的神圣饥饿感。这是我们最初和最基本的灵性上的饥饿感。每当我们履行真正的服务，伸出爱和同情之手，或者每当我们鼓励他人行善，支持他们行善的努力，我们就是在“喂养饥饿的人”。每当我们为人类的精神福祉做出贡献，或者为他人提供服务的机会，我们就是在满足神所赐的这种饥饿感。因此，奉神的名行善，并鼓励别人如此行，是最能滋养灵魂的食物。正如耶稣所说：“我饿了，你们给我吃。”

渴了：“我实在想知道真理” ¹⁴

第二类有用的服务涉及人类的另一个基本需求：口渴。耶稣说：“我渴了，你们给我喝。”水是维持一切物质生命的必要条件。若没有水，人很难存活几天。没有足够的水，毒素就会累积，无法排出体外。这可能导致头痛、精神错乱、昏厥，甚至死亡。全世界都迫切需要安全、无污染的饮用水。让人们获得干净的水，用以解渴，使生命得以维持，这是世间仁爱的一种基本形式。

在更内在的层面上，我们每个人生来都有一种对真理的神圣渴望。纯正的真理对于灵魂的作用，正如干净的水对于身体的作用。它能滋养人，使人神清气爽。清澈的、不受虚假污染的真理，能振奋和鼓舞灵魂，给它目标和方向。灵魂渴望真理，正如干渴的行人渴望水一样。学习真理，以便更好地服务他人的愿望，都是神所赐的渴望。正如耶稣所说：“我渴了，你们给我喝。”

客旅：“我实在想接受教导” ¹⁵

第三类有用的服务是关心我们身边的陌生人。耶稣说：“我作客旅，你们留我住。”在耶稣说这话的年代，善待陌生人，接待他们，为他们提供食物和住所，被认为是一种仁爱行为。如经文所记：“若有外人在你们国中和你同居，就不可欺负他。和你们同居的外人，你们要看他如本地人一样，并要爱他如己，因为你们在埃及地也作过寄居的。”（利未记19:33-34）因此，耶稣是在提醒祂的听众，接纳陌生人，欢迎人们进入我们的生活，是一个基本的仁爱法则。

在更内在的层面上，如果我们不了解彼此的愿望、期待和梦想，我们彼此就是陌生人。为了服务他人，我们必须了解我们所服务的人的需要。了解他人需求的意愿，将使我们获得如何最有效服务他人的洞见和方向。因此，我们必须有了解他们的意愿，有接受教导的意愿。

就像我们需要了解陌生人的需要，以便更好地服务他们一样，我们也需要了解主和祂的真实本质，以便更好地服事祂。意思是，我们必须有接受教导的渴望，以便了解神的愿望、期待和梦想。简单地说，就是希望接受祂的教导，以便我们更充分地服事祂。如果我们愿意接受这样的教导，真诚地渴望了解神的旨意，祂就不再是我们的陌生人了。正如耶稣所说：“我作客旅，你们留我住。”

赤身露体：“若没有主，我的内心就没有良善和真理” ¹⁶

第四类有用的服务涉及人类对衣服蔽体的需求。耶稣说：“我赤身露体，你们给我穿。”为有需要的人提供外套、毛衣或毯子，免得他们在寒冷中瑟瑟发抖，是一种基本的仁爱行为。据计算，全世界有数百万人买不起鞋子。精简塞满衣服的衣柜，把多余的鞋子送给别人，或者向收容所捐款，这些都是为有需要的人提供衣服蔽体的简单方法。

在更内在的层面上，每当我们没有“穿上”天国的衣服，也就是神的爱和智慧，我们就实在是赤身露体的。例如，在我们的生活中，有时我们可能会感到愤怒、烦恼或沮丧。如果我们在灵性上是警醒的，这可以是一个机会，叫我们承认，若离了主，我们里面就没有良善或真理。换句话说，我们看到我们在灵性上是“赤身露体的”。这时候，我们可以转向主，承认我们是赤身露体的，并祈求穿上合适的衣服，也就是诸如理解、宽恕和智慧等品质。每一种属天的品质都是神的衣服。一旦我们得体地穿上这些衣服，当我们遇见通常会让我们表现自我的情形，我们会用爱和理解来回应；自我是我们裸露在外的部分，丧失了属灵的生命。

同样地，当我们看到别人处于消极的状态，我们可以用主的怜悯和理解来回应他们，用仁爱来给他们蔽体。正如耶稣所说：“我赤身露体，你们给我穿。”

病了：“若没有主，我里面除了邪恶，什么都没有” ¹⁷

第五类有用的服务涉及人类在生病时所需的帮助。耶稣说：“我病了，你们看顾我。”很少有人（如果有的话）一生不生病。无论是患上相对轻微的疾病（感冒、发烧、喉咙痛），还是比较严重的疾病（脊髓灰质炎、肝炎、癌症），若有人来探望我们，坐在我们身边，给予我们帮助，我们都会得到安慰。我们感激那些抽时间来照顾我们的人。

在更内在的层面上，承认我们在灵性上是“病人”，就是承认我们自己全然是恶。由于我们倾向于以自我为中心，自私自利，所以我们需要主来医治我们。幸运的是，主从不拒绝任何人。相反，当我们生病时，祂会看顾我们，察看我们的灵魂。祂超越症状，看到每一种属灵疾病的根本原因。这些原因包括但不限于：蔑视、怨恨、拒绝宽恕、图谋报复、各种形式的自我中心，最根本的是，抗拒主的引导。

虽然这样的诊断令人不快，但神圣的医生并没有让我们丧失希望。祂提供了药物，并为我们指明了道路。当我们承认我们确实是以自我为中心，自私自利，选择被个人利益所引导，而不是被主所引导，治愈就有望了。一旦我们开始遵循处方（遵守诫命），治愈就开始了。随着邪恶逐渐被清除，主用祂的爱充满我们，用祂的真理复兴我们，并赐给我们力量，使我们痊愈。

同样地，当我们遇见在灵性上生病的人，我们可以回想主为我们所做的。我们不会转身离开。正如耶稣所说：“我病了，你们看顾我。”

在监里：“若没有主，我里面除了虚假，什么都没有” ¹⁸

第六类有用的服务涉及人们在被囚禁时所需的帮助。耶稣说：“我在监里，你们来看我。”在圣经时代，监狱是黑暗的，里面没有窗户，我们称之为地牢。通常，人们会因为无力偿还债务而被送进监狱。在那里，他们会独自坐在黑暗中，不能去任何地方，也不能做任何事情来解脱自己。当我们考虑到囚犯几乎失去了对生活的所有控制，包括不能接触外面的世界时，我们可以想象，若有人来探视他们，会是多么重要。这让他们知道，他们没有被遗忘或抛弃。

在更内在的层面上，每当我们被错误的思维束缚时，我们就成了囚犯，坐在黑暗中。当我们在灵性上被束缚时，我们的思想会变得阴暗。我们陷入恐惧、怀疑和怨恨。我们不是专注于主的真理，感恩祂所赐的丰盛的恩典，而是专注于我们所缺乏的事物。从潜藏的邪恶中，产生了虚假的想象。我们相信事情永远不会改变，没有希望，我们是毫无价值的人，我们的努力是徒劳的。

这些错误的信念可能是毁灭性的，让我们失去希望和盼望。这是一个灵性上的监狱，我们最终失去逃离的愿望。这就是彻底绝望的监狱。

另一方面，还有一种监狱，就是骄傲的监狱。当被束缚在骄傲的监狱里时，我们想象自己比别人更优秀，更重要，更值得称赞。我们要求得到尊重和认可。在这种自高自大的状态下，我们错误地认为我们什么都可以做到。结果，我们过度劳累，争强好胜，并过度要求正确。我们操纵他人来实现我们的野心，如果没有达到目标，就责怪他人，如果得偿所愿，便将成就全归于自己。简而言之，我们错误地认为一切都是我们的功劳。无疑，在骄傲的监狱里，没有主的容身之地。

无论错误的思想是将我们带入绝望的地牢还是骄傲的监狱，问题都是一样的。如果没有主在我们的生命中，没有祂真实的话语在我们的头脑中，我们就无法逃脱虚假的想象，从而陷入痛苦的深渊。但我们必须逃离。这就是为什么我们需要有人来到我们身边，给我们带来真理之光，驱散黑暗。

真理之光所做的第一件事，就是揭示我们在监狱中的事实。如果我们承认我们确实被囚禁了，而且我们需要主的真理来照亮我们的出路，我们就有了一个开始。一旦我们承认了这一点，光就会变得更加明亮。在这道光中，我们看出是错误的思维模式使我们陷入了绝望或骄傲的状态。我们开始相信，我们唯有靠着主，通过祂神圣的真理，才能得着自由。

同样，在我们的生活中，有时人们也会暂时被错误的思维和虚假的想象所禁锢。在这些时候，不应该让他们独自留在监狱中。相反，我们应该靠近他们，倾听他们的心声，并试着去理解他们。然后，当主带着祂的怜悯引导我们时，我们可以提出问题和建议，帮助他们更清楚地了解自己的境地。正如耶稣所说：“我在监里，你们来看我。”

“你们既作在我这弟兄中一个最小的身上”

当耶稣描述完这六种有用的服务时，由绵羊所代表的义人说：“主啊，我们什么时候见你饿了，给你吃，渴了，给你喝？什么时候见你作客旅，留你住，或是赤身露体，给你穿？又什么时候见你病了，或是在监里，来看你呢？”耶稣回答说：“我实在告诉你们，这些事你们既做在我这弟兄中一个最小的身上，就是做在我身上了。”（25:37-40）

“我这弟兄中最小的”一语尤其值得注意。每当我们努力看到另一个人身上的良善，并努力支持和鼓励这种良善，我们就是在爱和服务那个人里面的主。我们要喂养、滋润、庇护、遮盖、医治和释放的正是神在他人身上的那种品质，即使是我们所能发现的最小的良善。这是我们能够成就的最伟大的善举。这就是为什么每当我们这样做时，耶稣对我们说：“这些事你们既做在我这弟兄中一个最小的身上，就是做在我身上了。” ¹⁹

耶稣还提出了最后的告诫。如果我们不认真对待祂的劝勉，过一种仁爱的生活，我们将失去天堂的祝福，活在地狱的痛苦中。正如耶稣所说：“这些人要往永刑里去”。

谦卑之福

这是耶稣要对门徒说的最后一个比喻。祂已经多次多方地教导他们，谦卑是宗教生活的精髓，凡自己谦卑的，必升为高。

在这一系列仁爱的行为中，耶稣又回到了谦卑的主题。祂教导我们要渴望（hunger for）良善，渴望（thirst for）真理，愿意接受教导；祂教导我们要承认，若离了祂，我们自己没有良善或真理，全然是恶，住在黑暗中。从内在的层面来看，每一类有用的服务都描述了我们体验真正谦卑的另一种方式。这是非常重要的，因为谦卑能使我们获得天堂的祝福。正如耶稣对那些谦卑跟随祂的人所说：“你们这蒙我父赐福的，可来承受那创世以来为你们所预备的国。”（25:34） ²⁰

각주:

434. Of the tribe of Reuben twelve thousand sealed, signifies the light of truth from that love, and that all who are in that light are in heaven and come into heaven. This is evident from the signification of "the tribe of Reuben," as being those who are in the light of truth (of which presently); from the signification of "twelve thousand," as being all things and all persons (of which above, n. 430, here all who are in the light of truth from the good of love to the Lord, which love is signified by "the tribe of Judah" (as was just shown above, n. 433; also from the signification of "the sealed," as being those who are in heaven and who come into heaven (of which also above, n. 427, 433). It has been said before, that the twelve tribes of Israel represented and thence signify in the Word all things of the church, that each tribe signifies some universal essential of the church, and that "Judah" signifies love to the Lord; but that "Reuben" signifies light from that love will be seen in what follows.

[2] "Reuben," and thence the tribe named from him, signifies in the highest sense the Lord in respect to foresight or foreknowledge; in the internal sense spiritual faith and the understanding of truth; and in the external sense, sight; and as "Reuben" in the internal sense signifies faith and understanding he also signifies the light of truth, for faith exists from the light of truth, and the understanding is illustrated by it; for where there is the light of truth there is understanding and there is faith.

[3] "Reuben," or the tribe of Reuben, has the same signification as "Peter" the apostle; for the twelve apostles in a similar manner as the twelve tribes of Israel, represented all things of the church, and each apostle some universal essential of the church; and as Peter had a similar representation with Reuben, therefore was he the first of the apostles, as Reuben was the first of the sons of Jacob. (That "Peter" signifies truth in the light, and faith, see above, n. 9, 411.)

[4] Reuben was the first of the sons of Jacob, and thence the tribe called from him is named in the first place in most passages of the Word, because he was the firstborn; and "firstborn" in the Word signifies truth from good, or what is the same thing, truth in light, and thus faith from charity. For truth and what is of faith appears to man to be first, for it enters by the hearing into the memory and is called forth therefrom into the thought; and that which a man thinks he sees and perceives by interior sight, and that which is first in sight and perception is first, but merely in appearance, not actually. Actually, good is the firstborn, or the first constituent of the church, since truth exists from good, for good forms itself in truths, and by means of truths presents itself to be seen, therefore truth is good in form. This is why truth is said to be from good and faith from charity, for that which is from anything is that thing imaged forth; and [truth] viewed in itself is good formed and born; such therefore is the meaning of "firstborn" in the spiritual sense of the Word. Moreover, with infants the good of innocence is what is first imparted by the Lord, and it is from this that man first becomes a man; and because good is of love, and man does not reflect about his love but about his thought from the memory, and because good has no quality until it is formed into truths, and without quality nothing is perceived, so it is not known that good is first, and is the firstborn; for it is good that is first conceived from the Lord with man, and it is brought forth through truths, in which good is in its own form and effigy.

[5] It is to be noted, furthermore, that the truths that man in his infancy and childhood imbibes from the Word and from doctrine therefrom, and from preaching, although they appear as truths, still they are not truths with him, they are only like shells without kernels, or like the form of the body or of the face without soul and life. These do not become truths until they are received in the will, for thus they are first received by the man and begin to live with him; for the will is the man himself, and all good is of the will, and all truth of the understanding therefrom. From this it can be seen why the tribe of Judah, which signifies the good of love to the Lord, is here named in the first place, and then the tribe of Reuben, which signifies truth in light from that good.

[6] It should be known that all light in which truth is seen is from the light of heaven which is from the Lord; the light of heaven is from the Divine good of the Lord's Divine love; the light of heaven is Divine good in form. In heaven these two are one, and are received by the angels as one, and should be received by man as one that he may have communion with the angels. (But these things may be seen more fully explained in the Arcana Coelestia, as follows: When man is regenerating, truth is in the first place and good in the second, not actually but apparently, but when he is regenerated, good is in the first place and truth in the second actually and perceptibly, n. 3324, 3325, 3330, 3336, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4243, 4245, 4247, 4337, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6273, 8516, 10110; thus good is the first and the last of regeneration, n. Arcana Coelestia 9337. Since truth appears to be in the first place and good in the second when man is regenerating, or what is the same, when he is becoming a church, because of this appearance it was a matter of controversy among the ancients whether the truth of faith or the good of charity is the firstborn of the church, n. Arcana Coelestia 367, 2435.

The good of charity is the firstborn of the church actually, and the truth of faith only apparently, n. 3325, 3494, 4925, 4926, 4928, 4930, 8042, 8080.

And the "firstborn" in the Word signifies the first constituent of the church, which has priority and superiority, n. 3325.

For this reason the Lord is called "the Firstborn," because in Him and from Him is all the good of love, of charity, and of faith, 3325)

[7] As truth is apparently in the first place, so Reuben was the firstborn, and was named from sight, as is evident in Moses:

Leah conceived and bare a son, and she called his name Reuben; for she said, Jehovah hath seen my affliction; for now my man will love me (Genesis 29:32).

Although these are historical facts, they nevertheless contain a spiritual sense; for every and each thing that is in the Word is from the spiritual world, because it is from the Lord; when these [spiritual] things are let down out of heaven into the natural world they are clothed with a correspondent natural sense, such as the sense of the letter of the Word is; therefore the nativities of the sons of Jacob signify spiritual nativities, which describe how good and truth are born in man when the Lord is regenerating him. This is why spiritual conception and birth are signified by "Leah conceived and bare a "she called his name Reuben" signifies its quality; "she said, because Jehovah hath seen" signifies in the highest sense foresight, in the internal sense faith, in the interior sense the understanding, and in the external sense sight, here faith from the Lord; "mine affliction" signifies the state of attaining to good; "for now my man will love me" signifies that the good of truth is therefrom. (But this may be seen explained in Arcana Coelestia 3860-3866.)

In the original language Reuben signifies sight, and in the spiritual sense "sight" signifies the understanding of truth and faith, in the highest sense Divine foresight (as can be seen from what is shown respecting the signification of seeing and sight in the Arcana Coelestia, as follows:

"sight" in the highest sense, which has reference to the Lord, signifies foresight, n. 2807, 2837, 2839, 3686, 3854, 3863, 10428;

"sight" in the internal sense signifies faith, because spiritual sight is sight from faith, and the things that pertain to faith are the objects of sight in the spiritual world, n. 897, 2325, 2807, 3863, 3869, 5400, 10705;

also "to see" signifies to understand and perceive truth, n. 2150, 2325, 2807, 3764, 3863, 3869, 10705;

the internal sight is the understanding, and this sees through the eyes of the body; and the sight of the understanding is from the light of heaven, n. 1524, 3138, 3167, 4408, 5114, 6608, 8707, 9128, 9399, 10569).

[8] That "Reuben" signifies truth from good, or faith from charity, is evident also from the "mandrakes" that he found in the field and gave to his mother, respecting which it is thus written in Moses:

Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them unto Leah his mother. And Rachel said to Leah, Give me, I pray, of thy son's mandrakes. And she said unto her, Is it a small matter that thou hast taken away my man? and wilt thou take away my son's mandrakes also? And Rachel said, Therefore he shall lie with thee tonight for thy son's mandrakes. And Jacob came from the field in the evening, and Leah went out to meet him, and said, Thou shalt come in unto me; because hiring I have hired thee with my son's mandrakes. And he lay with her that night. And she conceived, and bare Jacob a son, Issachar (Genesis 30:14-18).

One who does not know what is signified by "mandrakes," also what was represented by "Reuben," "Jacob," "Leah," and "Rachel," must be wholly ignorant of why such things occurred, and why they have been recorded in the Word; but it can be seen that there is something Divine in them that is not apparent in the sense of the letter, because they are in the Word, and in it each and everything is Divine. The spiritual sense of these things makes evident the Divine that is contained in them; in that sense "mandrakes" signify the marriage of good and truth; "Reuben" represents truth from good; "Jacob" the church in respect to truth; "Leah" and "Rachel" the church in respect to good, but "Leah" the external church, and "Rachel" the internal church; therefore the "mandrakes" found by Reuben signify the conjugial [conjugiale] of truth with good; and as that conjugial is between truth and good in the internal or spiritual man, which constitutes the internal church, and yet that truth is first given in the external or natural man, which constitutes the external church, therefore the mandrakes were found by Reuben, who represented truth from good, and were first given to Leah his mother, who represented the external church, but still Leah afterwards gave them to Rachel, who represented the internal church, that Leah might be permitted to lie with Jacob. (But this may be seen more fully explained in Arcana Coelestia 3940-3952.)

[9] Because "Reuben" represented truth from good, or faith from charity:

It was he who exhorted his brethren not to kill Joseph, wishing to deliver him out of their hand; and was greatly grieved when Joseph was not found in the pit (Genesis 37:21, 22, 29, 30).

(This may be seen explained in Arcana Coelestia 4731-4738, and n. 4761-4766.)

[10] Because "Reuben" or his tribe signified truth from good, or faith from charity:

The camp of that tribe in the wilderness was to the south, and the camp to the south was called the camp of Reuben (Numbers 2:10-16);

for the encampments of the tribes of Israel represented the arrangements of the angelic societies in heaven, and the angelic societies have their dwelling places in quarters according to their states in respect to good and truth (See above, n. 422), and in the southern quarter there those dwell who are in the light of truth from good; and because the tribe of Reuben represented truth from good or truth in light, it encamped on the south.

[11] Because truth from good, which the tribe of Reuben represented, is in the natural man, to the tribe of Reuben an inheritance beyond Jordan was given (See Numbers 32, Deuteronomy 3:12-20; Joshua 13 end; Leviticus 18:7); for by "the land of Canaan" the church was represented and thus signified in the Word, that region of it beyond Jordan signifying the external church, the region on this side, Jordan the internal church, and the river Jordan the boundary between them; and it is truth from good, or faith from charity that constitutes the church, truth from good in the natural man constituting the external church; and because the tribe of Reuben represented this constituent of the church, therefore to that tribe an inheritance beyond Jordan was given. Why inheritances beyond Jordan were given also to the tribe of Gad and the half tribe of Manasseh will be told in what follows.

[12] The conjunction of these two churches, namely, the external and the internal, which is like the conjunction of the natural and the spiritual man, was represented, and in the spiritual sense is described by:

The altar that the sons of Reuben, of Gad, and of Manasseh built beside the Jordan, about which there was a strife between these tribes and the other tribes; but it was said that the altar should be for a witness that although they dwelt beyond Jordan, they nevertheless served Jehovah in common with the rest; therefore they called that altar a witness between us that Jehovah is God (Joshua 22:9-34 to end).

For "the Jordan" signified the medium between the external and the internal of the church; "the land of Canaan on this side Jordan" signifying the internal church, and "the land beyond Jordan" the external, and this also was represented by the tribes of Reuben, Gad, and Manasseh, which had their inheritances there; while that altar signified the common worship of the two churches, and thus conjunction thereby.

[13] That "Reuben" signifies truth in the natural man is evident also from the prophecy of Deborah and Barak in the book of Judges:

In the districts of Reuben there was much searching of the heart. Why did you stay among the campfires to hear the whistling for the flocks? In the districts of Reuben there was much searching of heart. Gilead dwelt ¹ beyond the Jordan (Judges 5:15-17).

This no one can understand unless he knows what the prophecy treats of, and what is signified by the "districts," "Reuben," "the campfires," "the whistling for the flocks," and "Gilead." This treats of the church among the sons of Israel in a state of vastation; and "the districts of Reuben" signify both all truths and all goods that are in the natural man; "the campfires" signify cognitions and knowledges there; "the whistling for the flocks" signify the perceptions and thoughts thereof; and "Gilead" signifies the natural man. When this is known, what these things mean in the spiritual sense becomes evident, namely, that when the church is destroyed the natural man with the things in it is separated from the spiritual man, whereas it ought to be conjoined to it; and when it is conjoined, there are truths there from good, by which truths there is a combat against the falsities from evil, for the natural man must combat against them from the spiritual man. "The statutes of the heart" and "the searchings of the heart" signify the truths from good, which are in the natural man from the spiritual man, "heart" signifying the good of love, and "the statutes and searchings of the heart" all things that are determined and arranged in the natural man from good in the spiritual man. This is said respecting Reuben because his tribe dwelt beyond Jordan in Gilead; and it was not conjoined with Deborah and Barak when they fought against Sisera, but only Issachar and Zebulun, "Sisera" in the spiritual sense meaning the falsity from evil destroying the church.

[14] "Reuben" signifies the light of truth, and the understanding of the Word therefrom, in Moses:

Let Reuben live and not die; yet his men shall be a number (Deuteronomy 33:6).

Here "Reuben" means the understanding of the Word illustrated by light from heaven; and because there are a few who receive such illustration it is said of Reuben, "Yet his men shall be a number," "number" signifying fewness and a few.

[15] That "Reuben" signifies truth from good, or faith from charity, is evident also from the contrary sense, in which he is also mentioned. In that sense "Reuben" signifies truth separate from good, or faith separate from charity; and truth without good is not truth except merely in respect to expression and sound, for it is merely a matter of knowledge, having its seat in the memory of the natural man, thus only in the entrance to man, and not within him in his life. The memory of the natural man is merely an entrance to him, and what is in it does not become truth in him until he wills it and does it; then it first enters and receives life; not till then does the light from heaven flow in and illustrate. It is similar with faith separate from charity, for truth is of faith, and good is of charity.

[16] That "Reuben" in the contrary sense signifies faith separate from charity can be seen from his adultery with Bilhah his father's concubine, which is thus described in Moses:

It came to pass while Israel dwelt in the land Ephrath Bethlehem, that Reuben went and lay with Bilhah his father's concubine; and Israel heard (Genesis 35:22).

"Ephrath Bethlehem" signifies the spiritual church, which is in truths from good, or in faith from charity; Reuben's adultery signifies the rejection of the good of charity from the truths of faith, for truth is profaned when it is not conjoined with its own good, which is the good of charity, since it is then conjoined with the love of self and the world, which is adulteration. All adulteries (of which many kinds are enumerated in Leviticus 18:6-23) correspond to the adulterations of good and truth. That the adultery committed by Reuben corresponds to faith separate from charity has been made known and testified to me by things heard and seen in the spiritual world, where such a sphere of adultery is perceived to go forth from those who have separated charity from faith in doctrine and life.

[17] Because this too was signified by "Reuben," the birthright was taken away from him by his father and given to Joseph and his sons. That it was taken from Reuben is evident from these words of his father:

Reuben my firstborn, thou art my power and the beginning of my might, excelling in eminence and excelling in strength. Light as water, thou shalt not excel, because thou wentest up to thy father's bed, then profanedst thou it; he went up to my couch (Genesis 49:3, 4).

"Reuben my firstborn" signifies faith, which is apparently in the first place, or truth born of good; "thou art my power and the beginning of my might" signifies that thereby good has its potency and truth has its first potency; "excelling in eminence and excelling in strength" signifies that from this is glory and power; "light as water" signifies that it is not so with faith separate from charity; "thou shalt not excel" signifies that such faith has neither glory nor power, "because thou wentest up to thy father's bed" signifies because the truth of faith separated from the good of charity has a filthy conjunction; "then profanedst thou it" signifies conjunction with the love of self and the world and with evil therefrom, which is a profane conjunction; "he went up to my couch" signifies the contamination of spiritual good in the natural. (This is fully explained in Arcana Coelestia 6341-6350.)

[18] That the birthright was therefore given to the two sons of Joseph, Ephraim and Manasseh, is meant by these words of Israel the father to Joseph:

Now thy two sons born unto thee in the land of Egypt, before I came into Egypt, they are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine (Genesis 48:5).

And in the first book of Chronicles:

Reuben was the firstborn; but because he defiled his father's bed his birthright was given unto the sons of Joseph the son of Israel (1 Chronicles 5:1, 2).

For "Ephraim" in the Word has a similar signification with "Reuben," namely, the understanding of truth, and truth in the light. It is said "Ephraim and Manasseh shall be the sons of Israel, even as Reuben and Simeon," because "Reuben" signifies the understanding of truth, and "Simeon" the will of truth, similar with "Ephraim" and "Manasseh." From this it can now be seen what universal essential of the church is signified in the Word by "Reuben."

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