02 降臨節第二主日

將臨期第二主日

這篇講道早在1522年就以獨立形式和特別標題出版。潘澤（Pauzer）和韋勒（Weller）列出了八種不同的版本。其標題是：「關於審判日及其臨近徵兆的基督徒和有充分根據的預言。D. M. L. 主啊，救我們，我們快喪命了，馬太福音 8 章。威登堡。」它也在斯特拉斯堡印刷。Erl. 10, 53；W. 11,6I；St. L. I1,45。經文：路加福音 21:25-36。太陽、月亮、星辰將有異兆；地上邦國也有困苦，因海中波浪的響聲就驚惶失措；人因懼怕，等候那將要臨到世界的事，都嚇得魂不附體；因為天上的萬象都要震動。那時，他們要看見人子帶著能力和大榮耀，駕雲降臨。這些事一開始發生，你們就當挺身昂首，因為你們的救贖近了。耶穌又設一個比喻對他們說：「你們看無花果樹和各樣的樹；它們發芽的時候，你們一看見，就知道夏天近了。這樣，你們看見這些事發生，也該知道上帝的國近了。我實在告訴你們，這世代還沒有過去，這些事都要成就。天地都要廢去，我的話卻不能廢去。」內容：

基督徒從審判日的徵兆中得到的安慰；以及這些徵兆的屬靈解釋。

一、審判日的徵兆。

一、總論。

1. 儘管徵兆繁多且巨大，世人卻不加理會。1-3。

基督第二次降臨之時，世人安逸的狀態。

2-3。 2. 當這些徵兆來臨時，是否會有人認出它們。4。

二、詳論。三類徵兆。

A. 第一類徵兆。

1. 在世俗事務中，一切都已達到頂峰。5-6。 2. 在屬靈事務中，一切都已達到頂峰，尤其是教皇制度的種種可憎之事。7-10。

世人直到威脅臨到他們身上，才相信這些警告。

B. 第二類徵兆。

1. 太陽變黑。12-13。

天體的運行如此安排，以致審判日的徵兆將在那裡顯現。14。 2. 月亮不發光。15。 3. 星辰墜落。16。 4. 地上的人將陷入困苦和驚惶。 a. 這個徵兆是否會出現在所有民族中。17。 b. 這個徵兆的性質。18。 c. 這個徵兆將在哪些人身上應驗。19。 d. 這個徵兆在過去一百年來一直在增加。20。 5. 海中波浪的響聲。 a. 這個徵兆的性質。21。 b. 這個徵兆是否會同時出現在所有水域。22。 c. 人類理性對這個徵兆的反對及其回答。23-26。 6. 人因懼怕而魂不附體。

a. 這個徵兆的性質。27。 b. 哪些人會出現這個徵兆。27-28。 7. 天上的萬象震動。 a. 天上的萬象指的是什麼。29-32。 b. 這種震動的性質。33-34。

C. 第三類徵兆。35。

基督這些降臨的不同之處。36。

二、當這些徵兆出現時，基督徒所擁有的安慰。

一、這種安慰將如何以及為何賜給所有真正的基督徒。37f。

審判日及其之前的恐懼。 1. 信徒為何祈求上帝讓審判日降臨。37-38。 2. 我們應如何看待那些懼怕審判日的人。39。 3. 審判日對信徒來說將是極其受歡迎的，但對不敬虔的人來說將是極其可怕的。40。 4. 我們應如何回答那些因仍有罪而懼怕審判日的人。41-42。 5. 誰是為審判日裝備得最好的人。42-42。

二、這種安慰的性質。44。

三、是什麼促使基督賜予這種安慰。45。

四、那些異象派傳道人如何將他們的安慰從可憐的靈魂那裡奪走。

46-47。

很少有人能正確地禱告主禱文。48。

懼怕審判日的正確與錯誤使用。49-50。

五、基督如何藉著一個比喻來向我們強調這種安慰。51-52。

關於審判日；也關於猶太人的歸信。

1. 勸勉要為此做好充分準備。53。 2. 基督為何要為他的追隨者預備審判日。54-55。 3. 審判日之前所有猶太人是否都會歸信。56。 4. 審判日天地是否會被毀滅。57。 5. 當世界在火中消逝時，審判日靈魂將在哪裡。58。

三、這些徵兆的屬靈解釋。

一、屬靈解釋總論。59。

二、屬靈解釋詳論。

1. 太陽變黑的屬靈意義。60。 2. 月亮不發光的屬靈意義。61。 3. 星辰墜落的屬靈意義。62。

土耳其人比教皇制度下的祭司和修道士更好。62-63。 4. 人因懼怕而魂不附體的屬靈意義。64。 5. 海中波浪響聲的屬靈意義。65。 6. 萬象及其震動的屬靈意義。66。 7. 無花果樹的屬靈意義。67。

三、屬靈解釋的結論。68。

I. THE SIGNS OF THE DAY OF JUDGMENT.

1. The first thing for us to understand is that although the signs preceding the judgment day are many and great, they will all be fulfilled, even though none or very few men take note of or esteem them as such. For two things must take place according to the Word and prophecy of Christ and the apostles: first, that many and great signs will be made manifest; and secondly, that the last day will come unawares, the world not expecting it, even though that day be at the door. Though men see these signs, yea, be told that they are signs of the last day, still they will not believe, but in their security mockingly say: “Thou fool, hast thou fear that the heavens will fall and that we shall live to see that day?” 2. Some, indeed, must see it, and it will be those who least expect it. That there will be such security and indifference among men, let us prove by the words of Christ and the apostles. Christ says in the 34th and 35th verses: “Take heed to yourselves, lest haply your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and that day come on you suddenly as a snare: for so shall it come upon all them that dwell on the face of all the earth.” From these words it is clear, that men in great measure will give themselves over to surfeiting and drunkenness and the cares of this life, and that, drowned as it were in these things, they will rest secure and continue to dwell on the earth as if the dreadful day were far away. For, were there no such security and heedlessness, that day would not break in unawares. But he says, it will come as a snare by which birds and beasts are caught at a time when most concerned about their food and least expecting to be entrapped. In this figure he gives us clearly to understand that the world will continue its carousing, eating and drinking, building and planting, and diligently seeking after earthly things, and will look upon the day of judgment as yet a thousand and more years off, when, in the twinkling of an eye, they may stand before the terrible judgment bar of God. 3. The words of Christ in Luke 17:24 say the same: “For as the lightning, when it lighteneth out of the one part under the heaven, shineth unto the other part under heaven; so shall the Son of man be in his day.” See here again that the day will break upon the world with the utmost suddenness. The same further appears in what follows in Luke 17:26- 29: “As it was in the days of Noah, even so shall it be also in the days of

the Son of man. They ate, they drank, they married, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all. Likewise even as it came to pass in the days of Lot; they ate, they drank, they bought, they sold, they planted, they builded; but in the day that Lot went out from Sodom it rained fire and brimstone from heaven, and destroyed them all. After the same manner it shall be in the day that the Son of man is revealed.” These words abundantly show that people will rest so secure and will be so deeply buried beneath the cares of this life, that they will not believe the day is at hand. 4. There is now no doubt that Christ did not foretell these signs in the expectation that no one would note nor recognize them when they should appear; although few indeed will do so, just as in the days of Noah and Lot but few knew the punishment in store for them. Were this not true, the admonition of Christ would have been in vain: “When ye see these things come to pass, know ye that the kingdom of God is nigh.” Then, “Lift up your heads, because your redemption draweth nigh.” There must then be some, at least, who do recognize the signs, and lift up their heads and wait for their redemption, although they do not really know on what day that will come. We should be careful, therefore, to note whether the signs are being fulfilled now, or have been or will be in the future. 5. I do not wish to force any one to believe as I do; neither will I permit anyone to deny me the right to believe that the last day is near at hand. These words and signs of Christ compel me to believe that such is the case. For the history of the centuries that have passed since the birth of Christ nowhere reveals conditions like those of the present. There has never been such building and planting in the world. There has never been such gluttonous and varied eating and drinking as now. Wearing apparel has reached its limit in costliness. Who has ever heard of such commerce as now encircles the earth? There have arisen all kinds of art and sculpture, embroidery and engraving, the like of which has not been seen during the whole Christian era. 6. In addition men are so delving into the mysteries of things that today a boy of twenty knows more than twenty doctors formerly knew. There is such a knowledge of languages and all manner of wisdom that it must be confessed, the world has reached such great heights in the things that pertain to the body, or as Christ calls them, “cares of life”, eating, drinking, building, planting, buying, selling, marrying and giving in marriage, that

every one must see and say either ruin or a :change must come. It is hard to see how a change can come. Day after day dawns and the same conditions remain. There was never such keenness, understanding and judgment among Christians in bodily and temporal things as now — I forbear to speak of the new inventions, printing, firearms, and other implements of war. 7. But not only have such great strides been made in the world of commerce, but also in the spiritual field have there been great changes. Error, sin, and falsehood have never held sway in the world as in these last centuries. The Gospel has been openly condemned at Constance, and the false teachings of the Pope have been adopted as law though he practiced the greatest extortion. Daily mass is celebrated many hundred thousand times in the world, and thereby the greatest sin committed. By confession, sacrament, indulgence, rules and laws, so many souls are driven to condemnation that it seems God has given the whole world over to the devil. In short it is not possible that there should be greater falsehood, more heinous error, more dreadful blindness, and more obdurate blasphemy than have ruled in the church through the bishops, cloisters, and universities. As a result Aristotle, a blind heathen, teaches and rules Christians more than does Christ. 8. Moreover the pope has attempted to abolish Christ and to become his vicar. He occupies the throne of Christ on earth, would to God he occupied the devil’s throne instead. I forbear to speak of the grosser forms of sin, unchastity, murder, infidelity, covetousness, and the like, which are all practiced without shame or fear. Unchastity has taken forms against nature, and has affected no station or condition more than the spiritual character of the clergy — shall I call it spiritual, since it is so fleshly and void of all simplicity? 9. Whatever other signs may appear before Christ’s coming, I know that, according to the words of Christ, these will be present: surfeiting and drunkenness, building and planting, buying and selling, marrying and giving in marriage, and other cares of this life. Just as certain to me is also the saying of Christ in Matthew g, 15, where he speaks of the abomination of desolation, the Antichrist, under whose rule gross error, blindness, and sin shall flourish, just as they now flourish under the Pope in the most tyrannical and shameless form. This above all else compels me to believe

that Christ will soon come to judgment; for such sins cry to heaven, and so provoke and defy the last day that it must soon break in upon them. If it were only the unchastity of the antediluvian world, or the worldliness of Sodom, I would not believe the last day is so near at hand. But to destroy, root out, condemn and blaspheme divine service, God’s Word and the Sacraments, the children of God and everything that belongs to God; and to worship and honor the devil instead and to proclaim his lies for the Word of God — such sins, I am firmly convinced, will put an end to the world before we are aware of it. Amen. 10. But the apostles have also prophesied concerning this self-security of men as the judgment day approaches. Paul says in 1 Thessalonians 5:2- 3: “The day of the Lord so cometh as a thief in the night. When they are saying, Peace and safety, then sudden destruction cometh upon them.” Now we know that a thief never comes but when one feels most secure and least expects him. And 2 Peter 3:3-10 we read: “In the last days mockers shall come with mockery, walking after their own lusts, and saying, Where is the promise of his coming? From the day the fathers fell asleep, all things continue as they were from the beginning of the creation .... But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise etc.” Who are they that walk after their own lusts but the papal clergy? They wish to be subject neither to God nor to man, but expect the world to recognize it as their right to live as they please and to do what they like. It is these that say, Where is the promise of his coming? Do you think the last day will break in upon us so soon? Things will continue as they have in the past. 11. We also read in the history of the destruction, of Jerusalem that many signs were fulfilled, yet they would not believe them to be tokens of the coming destruction until judgment was executed. Finally, from the beginning of the world, it has ever been so, that the unbelieving could not believe the day of calamity to be near — they always experienced it before they believed it. This is in fulfillment of Psalm 55:23: “Bloodthirsty and deceitful men shall not live out half their days,” for they presume upon the continuance of their days and have no fear, and so the hour must come unawares. So here people are putting off the judgment for yet a thousand years when it may break in upon them in a night. This is the first class of signs which presage the nearness of the day of God. Let us now consider the second class.

“And there shall be signs in the sun.” 12. This sign to be given in the sun is that it will lose its brightness, after the manner in which it has often occurred, as Matthew 24:29, says: “The sun shall be darkened.” I will not trespass here again but express my opinion. Some think that the sun is to be darkened as never to shine again; but this cannot be the meaning, for day and night must continue to the end, as God foretells, Genesis 8:22: “While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.” This sign must therefore, not interfere with day and night and still be fulfilled before the judgment day, for it is a token of its coming. It cannot, therefore, be more than a darkening of the sun in its accustomed course. 13. Now at all times such a sign in the sun has been looked upon as foreboding misfortune or disaster, which also often followed, as history abundantly shows. Thus we have had, it seems to me, the last few years more and more frequent eclipses of the sun than in any other like period of time. God has spared us and no great evil has come upon us. For this reason these signs are not noticed. In addition, astronomers have told us, and rightly so, that these eclipses are but natural phenomena. As a result the tokens are still more despised and carnal security increased. Nevertheless God in carrying on his work in silence, gives us security and moves forward in his plans. Whatever the natural course of the heavens may be, these signs are always tokens of his wrath and predict sure disaster for the future. If these are not seen, shall God make other suns and moons and stars and show other signs in them? 14. The course of the heavens has been so arranged from eternity that before the last day these signs must appear. The heathen say that the comet is a natural product; but God has created none that is not a token of future evil. Thus also the blind leader, Aristotle, writing a book about the phenomena of the heavens, attributes all to nature and declares these are no signs. Our learned men follow him and thus one fool fills the world with fools. Let us know that though the heavenly bodies wander in their courses according to law, God has still made these to be signs or tokens of his wrath. “And in the moon.”

1. This sign is given in Matthew 24:29, to the effect that “the moon shall not give her light”; that is, it will lose its brightness. The same is to be said of this as of the signs in the sun, no matter how natural it may be. Is it not true that scarcely a year has passed of late in which sun or moon or both have been eclipsed, sometimes one of them twice a year? If these are not signs, then, what are signs? It may be that at other times more were seen than now, but surely not in more rapid succession. When Jerusalem was to be destroyed, some signs preceded which had occurred before, but they were still new tokens. “And in the stars,” 16. According to Matthew 24:29, “the stars shall fall from heaven.” This is seen almost daily. Whether it was seen as frequently in former days as now, I cannot say. Aristotle again talks about the nature of the thing; but the Gospel, which is the word and wisdom of God, pronounces the falling of the stars a sign and there let the matter rest. Wherefore if the stars fall or the sun and moon fail to give their light, be assured that these are signs of the last day; for the Gospel can not utter falsehood. While in these years there have been so many showers of stars, they are all harbingers of the last day, just as Christ says; for they must appear often in order that the great day may be abundantly pointed out and proclaimed. These signs appear and pass but no one considers them; so it shall be that they will wait for other signs just as the Jews are waiting for another Christ. “And upon the earth distress of nations, in perplexity.” 17. This is not to be understood that all nations and all people among these nations will so suffer; for you must note that these are to be signs. Stars do not fall from the heavens at all times; the sun does not lose its brightness for a whole year or a month, but for an hour or two; the moon does not refuse to give its light for a whole week or a whole night, but, like the sun, for an hour or two — that all these may be tokens without changing or perverting the order of things. Hence not many will suffer distress and anxiety, but only a few; and even with these it will be only at times that they be signs to those who despise the idea, and attribute all to the complexion or to the melancholy or to the influence of the planets or to any other natural cause. Meanwhile such clear harbingers of the day pass by unobserved, and there happens what Christ said of the Jews in Matthew 15:14, that though hearing and seeing they do not understand.

1. “Distress of nations in perplexity” does not refer to the body. For, as we have already heard, there will be peace and joy in abundance. People will eat and drink, build and plant, buy and sell, marry and be given in marriage, dance and play, and wrap themselves up in this present life as if they expected to abide here forever. I take it that it is the condition of agonized conscience. For since the Gospel, by which alone the troubled conscience can be comforted, is condemned, and in its stead there are set up doctrines of men, which teach us to lay aside sin and earn heaven by works; there must come a burdened and distressed conscience, a conscience that can find no rest, that would be pious, do good and be saved, that torments itself and yet does not know how to find satisfaction. Sin and conscience oppress, and however much is done no rest is found. By these the sinner becomes so distressed that he knows not what to do nor whither to flee. Hence arise so many vows and pilgrimages and worship of the saints and chapters for mass and vigils. Some castigate and torture themselves, some become monks, or that they may do more they become Carthusian monks. These are all works of distressed and perplexed consciences, and are in reality the distress and perplexity of which Luke here speaks. He uses two words which suggest this meaning, a man gets into close quarters as though he were cast into a narrow snare or prison; he becomes anxious and does not know how he may extricate himself; he becomes bewildered and attempts this and that and yet finds no way of escape. Under such conditions he would be distressed and perplexed. In such a condition are these consciences; sin has taken them captive, they are in straits and are distressed. They want to escape but another grief o’ertakes them, they are perplexed for they know not where to begin — they try every expedient but find no help. 19. It is indeed true that the masses do not become so afflicted, but only the few and generally the most sensible, scrupulous, and good-hearted individuals who have no desire to harm any one and would live honorable lives. It may be they foster some secret sin, as for example unchastity. This burdens them day and night so that they never are truly happy. But this is game for the monks and priests, for here they can practice extortion, especially with women; here people confess, are taught, absolved, and go whithersoever the confessor directs. Meanwhile the people are the Lord’s token of the last day. To such the Gospel is light and comfort while it condemns the others.

1. Neither can anyone deny this sign, for it has been so common these hundreds of years that many have become insane over it, as Gerson informs us. Although at all times there have been people so distressed and perplexed, it was formerly not so common as now. From the beginning of the world no human doctrine exercised, the tenth part or even the hundreth part of the influence, or tortured and seared so many consciences as the doctrines of the pope and his disciples, the monks and priests. Such perplexed hearts will necessarily grow out of the papal doctrine of confession which has never been so earnestly promulgated as now. Therefore this has never been a token of the judgment until now. There must be many and great signs, therefore, and they be despised by most men. “For the roaring of the sea and the billows.” 21. This will take place through the winds, for all roaring of the waters comes by means of the storm. Therefore the Lord would say by these words that many and great storms will arise. By sea, however, is not to be understood simply the ocean, but all gathered waters, according to the language of Scripture, Genesis 1:10: “And the gathering together of the waters called he seas,” be they oceans, seas or lakes. Rivers on the other hand are changeable flowing waters. 22. It is not to be supposed that all waters, streams, lakes, seas, oceans, will, at the same time and in the same way, be come stormy and boisterous. Some seas are thus to be moved and this is to be the sign unto us. For as not all stars fall and not all nations are distressed in perplexity, so shall not all waters roar nor all places be visited by the storm. 23. Here heathen art will sit in the schools and with wide open mouth will say, “Did you see the storm or hear the sea and the waves roaring? Aristotle clearly teaches that these are but natural phenomena.” Let us pass these by and know that God’s Word and tokens are despised by the wisdom of the gods. Do you hold fast to the Gospel — this teaches you to believe that storms and detonations in the sea are signs and tokens. And however many times such signals have been given in other days, they shall nevertheless become more numerous and terrible as the day of doom approaches. 24. It seems to me that within the space of ten or twelve years, there have been such storms and tempests and waters roaring as have never before

been seen or heard. We are to consider, therefore, that although in former times these signs came singly and at less frequent intervals, now they appear many and frequent. In our time both sun and moon are darkened, stars fall, distress of nations is present, winds and waves are roaring, and many other signs are being fulfilled. They are all coming in a heap. 25. We have lately also seen so many comets and so many calamities have fallen from the skies and there has arisen the hitherto unknown disease, syphilis. Also how many signs and wonders have been seen in the heavens, as suns, moons, stars, rainbows, and many other strange sights. Dear hearer, let them be signs, great signs, tokens that mean much; so that neither the astronomers nor heathen astrologers can say they simply follow the ordinary course of nature, for they knew nothing of them before nor did they prophesy of them. 26. No astronomer will say that the course of the heavens foretold the coming of the terrible beast which the Tiber threw up a few years ago; a beast with the head of an ass, the breast and body of a woman, the foot of an elephant for its right hand, with the scales of a fish on its legs, and the head of a dragon in its hinder parts, etc. This beast* typifies the papacy and the great wrath and punishment of God. Such a mass of signs presages greater results than the mind of man can conceive. Before proceeding further it might be well to consider the testimony concerning the last day which the celebrated teacher, Latantius Firmianus, gave about A.D. 320, in his work entitled “Divinarum Institutionum”, in the seventh book and fifteenth chapter: When the end of the world draws near, the condition of human affairs must materially change and take on a more wicked form. Then will malice and wickedness prevail to such a degree that our age, in which malice and wickedness have almost reached their highest pitch, will be looked upon as happy and treasured as golden in comparison with that time when no one will be able to help or give advice. Then will righteousness become practically unknown, and blasphemy, covetousness, impure desires, and unchastity become common. Then will the godly become a prey to the most wicked and be vexed and grieved by them. At the same time only the wicked will be rich and well to do, while the godly will be driven hither and thither in shame and poverty. Justice will be perverted, law will be overthrown, and no one will have aught else but that which he can secure by his own strength. Daring and strength will possess all. There will be neither faith nor confidence left in man, neither

peace, nor loveliness, nor shame, nor truth, and as a result, no safety, no government, no rest of any kind from the reprobate. For all lands will become rebellious, everywhere men will rage and war with one another, the whole world will be in arms, and bring destruction to itself. “Men fainting for fear, and for expectation of the things which are coming on the world.” 27. Here, again it is not the profligate mass, who disregard God’s tokens and refer all to natural causes, that shall realize these, but rather the better class, and the most distinguished, who take these things to heart and are given to reflection. By “men fainting for fear” is to be understood that they shall be frightened to death, or the next thing to death; and that their fear shall consume them and rob them of their strength. What do they fear and wait for? Christ says: “The things which are coming on the world ;” that is, the last day, the terrible judgment, hell fire, and eternal death. Why do they fear and look for these things, and not the world upon whom they will come rather than upon them? Because these are the tokens of God which are to be despised and rejected by the world. 28. I am not yet able to say who these people are, unless it be those who are exposed to and have to do with the temptations of death and hell, concerning whom Tauler writes. For such temptations consume flesh and blood, yea, bone and marrow, and are death itself. No one can endure them except he be miraculously sustained. A number of patriarchs have tasted them, Abraham, Isaac, Jacob, Moses, David; but near the end of the world they will be more common. This token will then greatly increase, although it is present now more than is generally known. There are individuals who are in the perils of death and are wrestling with him; they feel that which will come over the whole world and fear that it will come upon and abide with them. It is to be hoped, however, that such people are in a state of grace. For Christ speaks as if he would separate the fear and the thing which they fear; and so divides these that he gives to them the fear and to the world that which they fear. It is to be presumed that by this fear and anxiety, they are to have their hell and death here, while the world, which fears nothing, will have death and hell hereafter. “For the powers of the heavens shall be shaken.” 29. By the powers of heaven some understand the angels of heaven. But since Christ speaks of signs, and says we shall see them and in them

recognize the coming of the last day, they must surely be visible tokens and be perceived with the bodily senses. For those people whose consciences are in distress and whose hearts are failing from fear, though this be an affection of the soul, yet manifest it by word and countenance. Therefore these powers of heaven must be such as can be really shaken and so perceived. 30. But the Scriptures speak in a two-fold way concerning the powers of heaven. At one time they are spoken of as the powerful heavens or the heavens which are among all creatures the most powerful, as is written, Genesis 1:8, “And God called the firmament” — that is, expanse or fortress — ”heaven”; for every creature under heaven is ruled and strengthened by the light, heat and movements of the heavens. What would the earth be without the heavens but a dark and desert waste? Like princes and nobles in the world, the Scriptures call the heavens powerful because they rule over the bodies beneath them. 31. At another time the powers of heaven signify the hosts of heaven, as Psalm 83:6 says: “By the word of Jehovah were the heavens made, and all the host of them by the breath of his mouth.” And Genesis 2:1: “And the heavens and the earth were finished, and all the host of them.” It is the common custom of the Scriptures to speak in this way of the powers of heaven. And it is clear from these passages that the hosts or powers of heaven include all that is in them; in the heavens, the sun, moon, stars, and other heavenly bodies; on earth, man and beast, birds and fish, trees, herbs and whatever else lives upon it. 32. The passage before us may therefore mean the powers of heaven in both senses, probably chiefly the hosts of heaven. Christ would say that all creatures shall be shaken and shall serve as tokens of that day; sun and moon with darkening, the stars with falling, the nations with wars, men with hearts failing from fear, the earth with earthquakes, the waters with winds and roaring, the air with infection and pestilence, and the heavens with ‘their hosts. 33. I do not know just what is meant by the moving of the hosts of heaven unless it be manifestations like those of the great constellation of the planets in 1524. For the planets are certainly among the most important of the powers and hosts of heaven, and their remarkable gathering together into one constellation is surely a token for the world. Christ does not say that all the hosts of heaven will be moved, but some of them only; for not

所有星辰都將從其位置墜落，並非所有人都會被恐懼壓倒，並非所有水域都會同時喧囂騷動，也並非太陽和月亮會每天變暗；因為這些都只是徵兆，只能在特定時間和少數地方發生，這樣它們才能顯得特別，並從廣大非此類的事物中被挑選出來作為標誌。因此，這些天體力量的運動很可能是行星星座的運動。占星家將它們解釋為預示著另一場洪水的到來；願上帝恩准它們寧可預示著末日的來臨。

1. 然而，我們不要誤解，以為這些星座是天體自然運行的產物。基督稱它們為徵兆，並希望我們特別留意它們，因為它們並非單獨出現，而是伴隨著許多其他徵兆。讓不信者懷疑並輕視上帝的徵兆，將它們說成是純粹自然的；但我們要堅守福音。

1. 聖經中還描述了許多其他徵兆，例如地震、饑荒、瘟疫和戰爭，如路加福音 17:20 和馬太福音 24:7 所述。我們已經見過許多這些事，因為它們在任何時代都很常見。然而，它們是伴隨其他徵兆出現的標誌。眾所周知，現今的戰爭性質，使得以前的戰爭看起來簡直是兒戲。但既然我們今天的福音沒有談到這些，我們就不再深入探討。我們只將它們視為徵兆，巨大的徵兆，預示著巨大的事情；唉，它們已經被輕視和遺忘了！

「那時，他們要看見人子帶著能力和大榮耀，駕雲降臨。」

1. 這裡的「能力」可能再次指天使、聖徒和所有受造物將與基督一同來審判（我相信這是正確的解釋）；或者它可能指基督這次降臨所特有的能力和權柄，與他第一次降臨形成對比。他不僅說他會來，而且說他們將看見他來。他出生時也來了，但人們沒有認出他。他現在透過福音以屬靈的方式進入信徒的心中。這也不是憑著眼見。但他最後的降臨將是所有人都必須看見他，正如啟示錄 1:7 所說：「所有眼睛都要看見他。」他們將看見他就是那個人子耶穌基督，以肉身的形式，正如他從童貞女馬利亞所生，並行走在這地上。

他本可以說「他們將看見我」，但那樣就無法清楚表明他的肉身形式。但當他說：「他們將看見人子」，他清楚地表明這將是肉身的降臨，肉身的看見，以肉身的形式；帶著大能力和大榮耀的降臨，伴隨著天上的眾軍。他將坐在雲上，並有所有聖徒陪伴。聖經多處談到那日子，並處處指向同一件事。

作者： 馬丁·路德 來源： 01LutherSermonsVolI.pdf 轉換日期： 2026-05-15

二、基督徒在這些徵兆出現時所得到的安慰

這些徵兆出現時。

「這些事一開始發生，你們就當挺身昂首，因為你們的救贖近了。」37. 在這裡你可能會說，面對如此可怕的憤怒和審判，誰能昂首呢？如果整個世界在那一天都因恐懼和焦慮而充滿懼怕，垂頭喪氣；我們又怎能昂首呢？這顯然意味著，我們怎能對這些徵兆表現出喜悅和渴望呢？我會回答說，所有這些話只對真正的基督徒說，而不是對異教徒和猶太人說。真正的基督徒飽受各種試探和迫害，以致他們今生悲慘。因此，他們等待、渴望並祈求從罪惡和一切邪惡中得到救贖；正如我們在主禱文中祈禱：「願你的國降臨」，以及「救我們脫離兇惡」。如果我們是真正的基督徒，我們就會真誠而熱切地參與這個禱告。如果我們不這樣禱告，我們就還不是真正的基督徒。38. 如果我們禱告得當，我們的狀況就必須是，無論這些徵兆多麼可怕，我們都會以喜悅和熱切的渴望仰望它們，正如基督所勸誡的：「這些事一開始發生，你們就當挺身昂首。」他沒有說，要充滿恐懼或垂頭喪氣；因為我們一直熱切祈禱的事情即將來臨。如果我們真的希望從罪惡、死亡和地獄中解脫，我們就必須以喜悅和樂趣期待主的降臨。聖保羅在提摩太後書 4:8 也說：「從此以後，有公義的冠冕為我存留，就是主，那公義的審判者，在那日要賜給我的；不但賜給我，也賜給所有愛慕他顯現的人。」如果他將冠冕賜給那些愛慕他顯現的人，那麼他會將什麼賜給那些憎恨和懼怕他顯現的人呢？毫無疑問，對敵人來說，是永遠的定罪。提多書 2:13 說：「等候所盼望的福，並等候我們偉大的上帝和救主耶穌基督的榮耀顯現。」路加福音 12:36 說：「你們自己要像等候主人從婚筵回來的人。」39. 但是，那些充滿恐懼、不願他來臨的人，當他們禱告「願你的國降臨，願你的旨意成就……救我們脫離兇惡」時，他們在做什麼呢？他們不是站在上帝面前，自欺欺人嗎？他們不是與上帝的旨意作對嗎？上帝的旨意是要這一天成為聖徒得救贖的日子。因此，我們必須格外小心，以免被發現憎恨和懼怕那一天。這種懼怕是一個不好的預兆，屬於那些被定罪的人，他們的冷漠心靈和剛硬心腸必須被嚇倒和破碎，或許他們才能悔改。40. 但對信徒來說，那一天將是安慰和甜蜜的。那一天將是信徒最大的喜悅和安全，也是不信者最深的恐懼和痛苦；正如在今生，福音的真理對敬虔的人來說是極其甜蜜的，對邪惡的人來說是極其可憎的。信徒為何要懼怕，而不應當極其歡喜呢？因為他信靠基督，基督將作為審判者來救贖他，並成為他永遠的產業。41. 但你說，如果我聖潔無罪，我確實會歡喜地等候他的降臨。我會回答，你在恐懼和逃避中找到了什麼解脫呢？即使你恐懼一千年，也無法救贖你脫離罪惡。被定罪的人永遠充滿對那天的恐懼，但這並不能除去他們的罪惡；是的，這種恐懼反而會增加罪惡，使人無法在那一天無罪地顯現。恐懼必須從靈魂中消失，取而代之的是對公義和那天的渴望。但如果你真的渴望從罪惡中解脫並成為聖潔，那麼就感謝上帝，並繼續渴望更徹底地從罪惡中解脫。願上帝使你這種渴望如此真誠而有力，以致帶你走向死亡。42. 沒有人比渴望無罪的人更能為審判日做好準備。如果你有這樣的渴望，你還懼怕什麼呢？那麼你與那天的目的完全一致。它來是為了釋放所有渴望從罪惡中解脫的人，而你屬於這個群體。感謝上帝，並

持守那份渴望。基督說他的降臨是為了我們的救贖。但不要欺騙自己，滿足於僅僅渴望從罪惡中解脫，並無懼地等候那天的來臨。或許你的心是虛假的，你充滿恐懼，不是因為你渴望從罪惡中解脫，而是因為面對那一天，你無法自由自在地犯罪。務要小心，你裡面的光不要變成黑暗。因為一顆真正渴望從罪惡中解脫的心，必會為那實現其願望的日子而歡喜。如果心不這樣歡喜，就沒有真正渴望從罪惡中解脫。43. 因此，我們首先必須放下對這一天的一切憎恨和厭惡，並努力使我們真正渴望罪惡被除去。當這一切完成後，我們不僅可以平靜地等候那一天，而且可以懷著由衷的渴望和喜悅為它禱告，說：「願你的國降臨，願你的旨意成就。」在這方面，你必須拋開一切情感和自負，緊緊抓住基督安慰的話語，並單單安息在其中。44. 他還能以更溫柔、更慈愛的方式勸誡、安慰和堅固你嗎？首先他說，你會聽到戰爭，但你不應該懼怕。當他告訴你不要懼怕時，他還意味著什麼呢？不就是命令你振作起來，以喜悅的心辨識這些徵兆嗎？其次，他告訴你仰望；第三，抬起你的頭；第四，他談到你的救贖。如果這樣的話語都不能安慰和堅固你，還有什麼能呢？你認為他會欺騙你，試圖引導你進入虛假的自信嗎？我親愛的聽眾，不要讓這樣的話語白費：感謝上帝並信靠它——如果你將此拋諸腦後，就沒有其他的安慰或建議了。基督所說的不是你的定罪，而是你的救贖。你會扭曲他的話語說，這不是你的救贖而是你的定罪嗎？你會逃避自己的救恩嗎？你不會迎接並感謝你的上帝，他出來迎接你嗎？45. 他無疑也為那些膽怯的人說了這句話，他們雖然虔誠並為末日做好了準備，卻仍然充滿極大的焦慮，無法以應有的渴望參與他的降臨；因此他提醒他們他們的救贖。因為當末日罪惡盛行，罪惡旁邊伴隨著瘟疫、戰爭和饑荒的懲罰時，有必要給信徒力量和安慰，以對抗這兩種邪惡，即罪惡及其懲罰。因此他使用了「救贖」這個甜蜜而

安慰人心的詞語，它對人心是如此珍貴。什麼是救贖？誰不願被救贖？誰會渴望留在罪惡和懲罰的荒漠中？誰不希望這種悲慘和禍患、靈魂的危險、人類的毀滅終止呢？尤其當救主以如此親切的方式吸引、邀請和安慰我們時，更應如此。46. 那些不敬虔的狂熱傳道人應受譴責，他們在講道中剝奪了人們對基督這些話語的信心，他們想通過恐嚇人們來使他們虔誠，並教導他們依靠自己的善行作為罪惡的補償來為末日做準備。在這裡，絕望、恐懼和驚慌必須存在並增長，隨之而來的是對主降臨的憎恨、厭惡和反感，以及心中對上帝的敵意；因為他們將基督描繪成一個嚴厲的審判者，其憤怒必須通過行為來平息，他們從不將他呈現為救贖主，正如他稱呼並提供自己那樣，我們應當期望他出於純粹的恩典將我們從罪惡和邪惡中救贖出來。47. 福音沒有正確宣講時，結果總是如此。當人心只被命令和威脅驅使時，他們只會與上帝疏遠，並被引導去憎惡他。我們應該恐嚇，但只恐嚇那些頑固和剛硬的人；當這些人也變得恐懼和沮喪時，我們應該堅固和安慰他們。48. 從所有這些我們學到，儘管主禱文在全世界不斷地被禱告，但真正能蒙悅納地禱告的人卻是何其少。很少有人不寧願那一天永不來臨。這無異於希望上帝的國不要降臨。因此，心與口相悖，當上帝按心判斷時，他們卻按口判斷。因此，他們設立了如此多的禱告，用他們的喧囂充滿了所有的教堂，並認為他們禱告得當，而實際上他們的禱告是：「願你的國不要降臨，或者不要這麼快降臨。」告訴我，這樣的禱告不是褻瀆嗎？詩篇作者在詩篇 109:7 中所說的「願他的禱告轉為罪惡」不就是指這樣的禱告嗎？人們如何將世上所有的財富用於將世界的每個角落都充滿這種褻瀆，然後稱之為神聖的禮拜！49. 然而，感到這種恐懼的人不應絕望，而應明智地運用它。明智地運用它的人，是讓這種恐懼催促和勸誡他祈求恩典，使這種恐懼被除去，並賜予他對那天的喜悅和快樂。基督應許，馬太福音 7:8，「凡祈求的，就得著。」因此，那些懼怕的人比那些剛硬和被棄絕的人更接近他們的救恩，因為後者既不懼怕，也無法在那天找到安慰。因為儘管他們沒有渴望，但他們內心有某種東西勸誡他們祈求這樣的渴望。50. 另一方面，不明智地運用恐懼的人，是讓它增長並停留在其中，彷彿他可以藉此從罪惡中潔淨。這不會帶來任何好處。不是恐懼，正如約翰在約翰一書 4:18 所說，必須被除去的，將在那天存留，而是愛，聖保羅在哥林多前書 13:8 所說，必須存留。恐懼應當是一種力量，驅使我們尋求並祈求這樣的愛。如果恐懼沒有被除去，它就會反對上帝的旨意，並與你自己的救恩作對；它因此成為對聖靈的罪。然而，沒有必要說個人必須完全沒有恐懼，因為我們裡面仍然存有人性。這是軟弱的，無法完全沒有對死亡和審判的恐懼；但靈必須在心中居首位，正如基督在馬太福音 26:41 所說：「心靈固然願意，肉體卻軟弱了。」「他又對他們講了一個比喻：你們看無花果樹和各樣的樹。它們一發芽，你們一看見，就知道夏天近了。這樣，你們看見這些事發生，也該知道上帝的國近了。」51. 這些是純粹的安慰之詞。他沒有從秋天或冬天，當所有樹木光禿禿，陰沉的日子開始時，提出一個比喻；而是從春天和夏天，當一切都充滿喜悅，當所有受造物都發芽並歡欣鼓舞時，提出一個比喻。藉此他清楚地教導我們，我們應當以所有受造物在春天和夏天所表現出的喜悅和快樂，來期待末日。如果他沒有教導我們這一點，這個比喻的意義是什麼呢？他本可以找到其他不那麼歡樂的比喻。52. 在應用它時，他沒有說你的地獄或定罪近了，而是說上帝的國近了。上帝的國近了，除了意味著我們的救贖近了，還能意味著什麼呢？上帝的國就是我們自己，正如基督在路加福音 17:21 所說：「因為看哪，上帝的國就在你們心裡。」因此，當我們接近從罪惡和邪惡中得救贖時，它就近了。在今生，它始於靈裡；但由於我們仍然必須與罪惡爭戰，並遭受許多邪惡，而且死亡仍然擺在我們面前，上帝的國在我們裡面尚未完全。但一旦罪惡、死亡和一切邪惡被除去，那時它就將完全。這將是末日帶來的，而不是今生。53. 因此，我親愛的聽眾，審視你的生命，探究你的心，以確定它對這一天有何態度。不要信賴你自己的好生活，因為那很快就會蒙羞；而是要思考並堅固你的信心，以便那一天對你來說不像對被定罪的人那樣是恐懼，而是你的喜悅，是你救恩和上帝的國在你裡面的日子。那麼，當你想到或聽到它時，你的心就會歡喜跳躍，並熱切渴望它的來臨。如果你不想對自己做出判斷，那麼就不要認為即使憑藉所有聖徒的功德，你也能在那一天站立得住。「我實在告訴你們，這世代還沒有過去，這些事都要成就。天地都要廢去，我的話卻不能廢去。」54. 主為何如此堅固他的話語，並以比喻、誓言和世代的記號來無限地證實它，儘管天地都會廢去？所有這些都發生，正如上面所說，因為全世界都如此安穩，並睜大眼睛輕視這些徵兆，以至於或許沒有任何上帝的話語像這預言和描述審判日的話語一樣被如此輕視。在世人看來，沒有任何徵兆；即使人們看到它們，他們仍然不會相信。甚至上帝的選民也可能懷疑這些話語和記號，以便那一天在世人從未如此安穩時來臨，並因此在他們的安穩中突然被壓倒，正如聖保羅上面所說。55. 因此，基督要我們確信並喚醒我們，當徵兆出現時，要尋求那一天。我們應當認識到，儘管徵兆不確定，但那些將它們視為記號的人沒有危險，而那些輕視它們的人則處於最大的危險之中。因此，讓我們玩弄確定性，並將上述徵兆視為真實的，以免我們與不屬靈的人一同奔跑。如果我們錯了，我們畢竟擊中了目標；如果他們錯了，那對他們來說是永遠的錯誤。56. 耶穌稱猶太人為「這世代」。因此，這段經文清楚地表明，普遍的說法，即所有猶太人都將成為基督徒，是不真實的；而約翰福音 10:16 的經文，「他們將成為一群羊，一個牧人」，並不是在猶太人歸向外邦人時實現的，而是在使徒時代外邦人歸向猶太人並成為基督徒時實現的，正如聖奧古斯丁經常解釋的那樣。基督在約翰福音 10:16 的話語也表明了這一點：「我另外有羊，不是這圈裡的；我必須把他們也領來，他們也要聽我的聲音，並且要成為一群羊，一個牧人。」請注意，他清楚地談到歸入猶太羊圈的外邦人；因此這段經文早已實現。但這裡他說：「這世代還沒有過去」直到末日來臨；也就是說，那些釘死基督的猶太人必須作為一個記號存留。儘管許多人會歸信，但這個世代和猶太人的特徵必須存留。57. 有些人也曾關心天地將如何廢去，他們再次求助於亞里斯多德。他必須為他們解釋基督的話語，他說，天地不會在實質上廢去，而只會在形式上廢去。他們自以為說了多少！如果他們這樣理解，天地將繼續存在，他們確實是對的。但讓我們讓盲人去吧，要知道，正如我們的身體將在實質上改變，但仍將按其實質重新創造，同樣，天地在末日將與所有元素一同被烈火熔化，化為塵土，連同人的身體，以致到處都只有火。然後一切都將以最美麗的方式重新創造；我們的身體將閃耀光輝，太陽將比現在更加榮耀。彼得在彼得後書 3:10-13 中談到這一天：「但主的日子要像賊一樣來到；那日，天必大有響聲地廢去，有形質的都要被烈火銷化，地和其上的物都要燒盡。但照他的應許，我們等候新天新地，有義居在其中。」保羅在哥林多前書 3:13 中也證實了這一點，說「末日將在火中顯現」。以賽亞書 30:26 說：「月光必像日光，日光必增七倍，像七日的光一樣，在耶和華纏裹他百姓的傷處，醫治他們傷痕的日子。」同樣，以賽亞書 65:17 說：「看哪，我創造新天新地；從前的事不再被記念，也不再追想。但你們要因我所創造的永遠歡喜快樂。」因此，這種廢去不僅是形式上的，也是實質上的；除非你不想

稱之為廢去，如果事物化為塵土，直到找不到任何痕跡，就像燒焦的身體化為灰燼而消失一樣。58. 但當所有受造物的居所都在燃燒，沒有任何塵世的居所時，我們的靈魂住在何處呢？回答：我親愛的聽眾，靈魂現在在哪裡？或者當我們睡覺，對身體和周圍世界發生的事情毫無意識時，它在哪裡？你認為上帝不能如此保守或將人的靈魂握在手中，以致他們永遠不知道天地是如何廢去的嗎？或者你認為他必須為靈魂提供一個身體的家，就像牧羊人為他的羊提供一個羊圈一樣嗎？你只要知道它們在上帝手中，而不是任何受造物的照管之下就夠了。儘管你不明白它是如何發生的，但不要被誤導。既然你還沒有學會當你睡著或醒來時發生了什麼，而且永遠無法知道你離醒來或睡著有多近，儘管你每天都做這兩件事，你又怎能期望完全理解這個問題呢？聖經說：「父啊，我將我的靈魂交在你手裡。」就這樣吧。同時，將有新天新地興起，我們的身體將再次復活，得享永恆的救恩。阿們。如果我們確切知道靈魂將如何被保守，信心就會終止。但現在我們旅行，卻不知道確切去向何方；然而我們信靠上帝，安息在他的保守中，我們的信心以其所有的尊嚴存留。

三、這些福音徵兆的屬靈解釋

這些福音徵兆的屬靈解釋。

1. 最後，我們還必須在這福音中找到一個隱藏的或屬靈的意義。太陽是基督，月亮是教會，星星是基督徒，天上的權勢是教會的教長或行星。現在這些地上的徵兆確實預示著早已發生並正在基督徒中間發生的事情；因為它們追隨罪惡的服事，並威脅和顯明落在他們身上的懲罰。60. 太陽變黑無疑意味著基督在基督教會中不再發光；也就是說，福音沒有被傳講，信心因缺乏神聖的禮拜而消逝。這一切都是通過人的教導和行為造成的。教皇坐在教堂裡取代基督的位置，像燈籠裡的污垢一樣發光——他與他的主教、祭司和

修道士。正是這些人使我們的太陽變暗，並用他們的剃髮、頭巾、祭服、笛子、魯特琴、歌唱和演奏等，取代了對上帝的真正敬拜，設立了偶像崇拜和圖像崇拜。哦，多麼黑暗！多麼黑暗！61. 由此必然得出結論，月亮也不發光；也就是說，當信心消逝時，愛也必然消逝，以致不再看到任何真正的基督徒行為，找不到一個基督徒服事另一個基督徒的榜樣；所有人都被引導進入偶像崇拜和圖像崇拜，並設立了彌撒、守夜、祭壇、小禮拜堂、潔淨禮、鐘聲和欺騙。再次，多麼黑暗！62. 我將星星墜落解釋為那些受洗成為基督徒，然後成為祭司或修道士的人的墮落。誰願意相信我，就相信；誰不願意，就不必相信，但我知道我在說什麼。我不是說他們都會失喪；上帝可以從火中拯救他所願意拯救的人。但我說，誰相信自己正在從事一個神聖的職位而成為祭司或修道士，誰就是從基督信仰墮落到不信；因為星星的墜落並不意味著粗俗的罪惡形式，如謀殺、姦淫、偷竊，而是從信仰中墮落。祭司和修道士（除非上帝行奇蹟）憑藉他們的職位是叛教和背道的基督徒，世上沒有比他們更糟糕的人了。63. 土耳其人也不是基督徒；但在兩個方面他們比教皇派更好：首先，他們從未是基督徒或星星，因此沒有從信仰中墮落；其次，他們沒有褻瀆主的身體和血的聖禮。但教皇派將彌撒變成一種獻祭和有功德的行為，並且每天不斷地這樣做。這無疑是太陽所照耀過的最褻瀆的扭曲。簡而言之，誰渴望通過行為和聖職變得聖潔並得救，誰就是從信仰中墮落，從天堂墜落；因為唯獨耶穌基督的寶血才能拯救我們。因此，每當你看到一顆星星墜落，就知道這意味著有人成為了祭司、修道士或修女。64. 人心因恐懼而昏厥，這意味著教皇的聖徒和墮落的星星所遭受的折磨，因為當他們做大事時，他們的良心從未安寧。聖經說他們勞苦擔重擔。

1. 咆哮的風和海是世俗的階層，無論高低。沒有一個統治者或國家與另一個和平相處，彼此之間沒有信心或信任，每個人都只顧自己的利益。地上也沒有責備、紀律或懼怕；整個世界都沉溺於吃喝、不貞潔和肉體的慾望中，以致它呻吟和咆哮。66. 天上的權勢是我們的行星，我們的屬靈貴族和暴君，教皇、主教和他們的同伴，大學，所有這些都如此深陷於世俗事務、財產、榮譽和享樂中，以致他們認為自己不是行星，也就是說，不是錯誤者，因為希臘語中的 planeta 意味著錯誤者，一個不走正路，而是像行星在天上那樣倒退和向兩邊行走的人。德國人有一句諺語表達了這一點：學問越多，越是乖僻；換句話說，屬靈的政府只是行星。但現在當福音發光，向他們展示他們的德行並用自己的色彩為其著色，並表明他們是無知的偶像崇拜者和欺騙靈魂的人時，他們會生氣，開始行動，並形成一個星座。他們聚集在一起，試圖躲在教皇詔書和法令後面，並威脅性地預言一場大洪水。但這對他們沒有好處，那一天將會來臨，它的光不能像蠟燭一樣放在斗底下。67. 無花果樹的比喻在我看來似乎意味著無花果樹是聖經，它長期以來一直隱藏在晦暗之中。它們現在正在發芽長葉，它們的話語正在結出果實。十二個世紀以來，它從未如此廣為人知，它的語言也從未如此廣為人知。然而，我毫不懷疑，聖經是一棵容易保存的無花果樹。亞當和夏娃用無花果葉遮蓋他們的赤身；因為老亞當總是利用聖經來裝飾自己。因此，這本書必須出來，它的葉子必須變綠，儘管行星不斷運動。夏天不遠了——願上帝使果實也能跟隨葉子。我擔心只會有葉子，因為我們談論真正的信心很多，卻不結出果實。68. 關於這些徵兆，現在已經說得夠多了；如果有人想進一步思考這個問題，這裡已經給了他動力和開端。但那些帶著派系精神的行星不會相信它們，以便聖經在這方面仍然是真實的，即它們給予這些人極大的安全感和對上帝的話語、作為和徵兆的輕蔑。

作者： 馬丁·路德 來源： 01_xxx.pdf 轉換日期： 2026-05-15