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启示录生命读经 · 第4篇

启示录里的三一神

THE TRIUNE GOD IN REVELATION
1整本圣经就是神的启示。在启示录里，对神的所是有终结而完全的启示。神是三一的，我们都常听到『三一神』这辞。在神的启示中，这是一件重大的事。然而，许多世纪以来，大部分基督徒并不充分了解『三一神』这辞的意义。启示录对一切事的启示，都是终极的；因此，对于这位三一神，也是启示得更深入、更高超、更丰富、更甜美。我们看过在启示录里，关于基督的启示和耶稣的见证乃是终极的；在本篇信息里我们需要看见，这本书对三一神的启示也是终极的。启示录一章四至五节说，『愿恩典与平安，从那今是昔是以后永是的，从祂宝座前的七灵，并从那忠信的见证人、死人中的首生者、为地上君王元首的耶稣基督，归与你们。』那今是昔是以后永是的，就是永远的父神。神宝座前的七灵，就是神运行的灵，也就是灵神。那对神为忠信的见证人，对召会为死人中的首生者，对世界为地上君王元首的耶稣基督，就是子神。这就是三一神。祂是永远的父神，昔是、今是、以后永是。祂是灵神，为著神的工作是七倍加强的灵。祂是子神：（一）是神的见证人，神的见证，神的彰显；（二）为著召会，新造，是死人中的首生者；
1The whole Bible is the revelation of God. In the book of Revelation we have the ultimate and complete revelation of who God is. God is triune. We all are familiar with the term the Triune God. This is a great matter in God’sr evelation. Throughout the centuries, however, most Christians have not fully realized the meaning of the term the Triune God. In the book of Revelation, the book which reveals things in an ultimate way, we see something deeper, higher, richer, and sweeter concerning the Triune God. We have seen that in Revelation, the revelation of Christ and the testimony of Jesus are ultimate. In this message, we need to see that here the revelation of the Triune God is also ultimate. Revelation 1:4 and 5 say, “Grace to you and peace from Him who is, and who was, and who is coming, and from the seven Spirits who are before His throne, and from Jesus Christ, the faithful Witness, the Firstborn of the dead, and the Ruler of the kings of the earth.” He “who is and who was, and who is coming” is God the eternal Father. “The seven Spirits” who are before God’s throne are the operating Spirit of God, God the Spirit. Jesus Christ, who is to God “the faithful Witness,” to the church “the Firstborn of the dead,” and to the world “the Ruler of the kings of the earth,” is God the Son. This is the Triune God. As God the eternal Father, He was in the past, He is in the present, and He is coming in the future. As God the Spirit, He is the sevenfold, intensified Spirit for God’so per at i on. As God the Son, He is “the Witness,” the testimony, the expression of God; “the Firstborn of the dead” for the
2（三） 为著世界，是地上君王的元首。恩典与平安，是从这样一位
2church, the new creation; and “the Ruler of the kings of the earth” for the world. From such a Triune God
3三一神分赐给众召会。
3grace and peace are imparted into the churches
壹 全能的神
I. THE ALMIGHTY GOD
4启示录告诉我们，神是全能者。（启一8，十九6，15。）在希伯来文，『神』的意思就是大有能力的一位。在启示录，我们看见神不只大有能力，更是全能的，在每一方面、每一种情形，对每一件事、每一个人，祂都是有能力的。『神』的名称，说明祂是全能者。
4The book of Revelation tells us that God is the Almighty God (1:8; 19:6, 15). In the Hebrew language, the title God means the mighty One, the One who is powerful. But in Revelation we see that God is not only mighty, but Almighty. He is powerful in every way, in every aspect, in everything, and with everyone. God’st it le means that He is the Almighty One
一 是主
A. The Lord
5这位全能者是主。『主』是说祂是宇宙的拥有者，或者说祂是全宇宙的『业主。』在宇宙中，祂是管理者和权柄。不论我们或别人，所说的都算不得甚么，但是神说的都算数，因为祂是主。祂说是，就是是；祂说不，就是不。祂不单是主，是拥有者和权柄，祂更是主人；整个宇宙，包括天使和所有的人类，都在祂之下。我们有一位主人拥有我们。在我得救以前，我不知道我属于谁，现在我可以大声喊说，『神是我的主人，我属于祂！阿利路亚，祂是我的主！』
5This Almighty One is the Lord. Being the Lord means that He is the owner of the universe. We may say that He is the landlord of the whole universe. He is the Ruler, the authority, in this universe. What we or others say means nothing. But what God says means everything because He is the Lord. When He says, “Yes,” it means yes, and when He says, “No,” it means no. God is not only the Lord, the owner, and the authority; He is also the Master. The whole universe, including the angels and all human beings, is under Him. We have a Master who possesses us. Before I was saved, I did not know to whom I belonged. But now I can shout, “God is my Master, the One who possesses me. Hallelujah, He is my Lord!”
二 阿拉法和俄梅嘎
B. The Alpha and the Omega
6启示录一章八节说，主神是阿拉法，又是俄梅嘎。永远全能的神是阿拉法，是开始，为著起始；也是俄梅嘎，是终结，为著完成祂永远的定旨。祂在创世记是阿拉法；现今在启示录是俄梅嘎。凡祂所起始的，祂都必完成；在行政上，祂从亘古开始了宇宙性的工作，现今还在继绩，将来终必完成。（启二一6。）
6Revelation 1:8 says that the Lord God is the Alpha and the Omega. The eternal and Almighty God is the Alpha, the beginning for the origination, and the Omega, the ending for the completion of His eternal purpose. In the book of Genesis He was the Alpha, and now in the book of Revelation He is the Omega. Whatever He has originated He will complete. Governmentally, He continues His universal operation which He originated from eternity and will bring to completion (21:6
三 昔是今是以后永是
C. Who Is, Who Was, and Who Is Coming
7神也是昔是、今是、以后永是的一位。『耶和华』这名就是这个意思。在希伯来文，『耶和华』的意思就是『我是那我是。』祂是那我是，表征祂是那从亘古存在到永远的一位。『我是』这名称不仅指明祂存在，更指明就正面的意义说，祂就是一切。祂是生命，是光，是其他一切正面的事物。你需要生命么？神就是生命。你需要光么？神就是光。你渴慕圣别么？神就是圣别。神不但从亘古存在到永远，祂还是一切。这就是我们的神。
7God is also the One who is, who was, and who is coming. This is the meaning of the name Jehovah. In Hebrew, Jehovah means, “I am that I am.” His being the I Am signifies that He is the One who exists from eternity to eternity. His title, I Am, not only indicates that He exists but that, in a positive sense, He is everything. He is life, light, and every other positive thing. Do you need life? God is life. Do you want light? God is light. Do you desire holiness? God is holiness. God exists from eternity to eternity and He is everything. This is our God
8我们曾看过，我们的神是三一的；神是三一的，就是说祂是父，是子，是灵。要彻底明白三一神，是不可能的，因为神圣的三一远超我们头脑所能领会。所以不必在这里多绞脑汁，却要多运用你的灵来实化，来经历父、子、灵这位三一神。
8As we have seen, our God is triune. His being triune means that He is the Father, the Son, and the Spirit. It is impossible for us to understand the Triune God thoroughly, for the divine Trinity far surpasses our mentality. Do not exercise your mentality so much. Rather, exercise your spirit to realize and experience the Triune God as the Father, Son, and Spirit
贰 父
II. THE FATHER
9首先，这位全能的神乃是父。父一点不差就是神自己；祂是父，意思是说，祂是源头。父也是主，而且一章四节说得很清楚，祂是那今是昔是以后永是的一位。
9Firstly, the very Almighty God is the Father. The Father is nothing less than God Himself. His being the Father means that He is the source. The Father is also the Lord, and, as 1:4 makes clear, He is the One who is, who was, and who is coming.
参 灵
III. THE SPIRIT
10启示录里所说三一神的次序，和马太福音里的次序不同。在马太二十八章十九节，三一神的次序是：父、子、圣灵。但在启示录一章四、五节，次序更改了，神的七灵列在第二位，不在第三位。这启示神七倍的灵功用加强的重要。二章七节、十一节、十七节、二十九节，三章六节、十三节、二十二节，十四章十三节，二十二章十七节，一再强调那灵的说话，证实这点。新约书信的开头只题恩典与平安从父和子归与受信者。但在启示录，又加了圣灵，恩典与平安从父和子，也从灵分赐给众召会。这也表明为著神的行动，极需那灵，以对抗召会的堕落。
10In Revelation, the sequence of the Triune God is different from that found in Matthew. In Matthew 28:19 the sequence of the Triune God is the Father, the Son, and the Holy Spirit. But in 1:4 and 5 the sequence is changed. The seven Spirits of God are listed in the second place instead of the third. This reveals the importance of the intensified function of the sevenfold Spirit of God. This point is confirmed by the repeated emphasis on the Spirit’s speaking in 2:7, 11, 17, 29; 3:6, 13, 22; 14:13; 22:17. At the opening of the Epistles, only the Father and the Son are mentioned, from whom grace and peace are given to the receivers. Here, however, the Spirit is also included, from whom grace and peace are imparted to the churches. This also signifies the crucial need of the Spirit for God’s move to counteract the degradation of the church
一 神的七灵
A. The Seven Spirits of God
11为甚么启示录中，灵在神圣三一的次序中占第二位？因为到了启示录，时代转移了，从子转到灵了。启示录是灵的时代，在这个时代，那灵加强了。
11Let us now see why in Revelation the Spirit occupies the second place in the sequence of the divine Trinity. It is because in this book the age has been changed from the Son to the Spirit. In the book of Revelation, the age is the age of the Spirit, and in this age the Spirit has been intensified
12一章四节的灵，是神加强的灵，因此称为七灵。七灵无疑是神的灵，因为四、五节将其列在三一神中。我们不能凭自己天然、有限的头脑来明白圣经。按照我们的观念，『七灵』必定是指七个灵，但圣经不是这个意思。这里的七，不是说七个不同的灵，乃是指一个七倍的灵。『七』是神时代行动中完整的数字，而『十二』是神永远行政中完整的数字。例如，神创造地的工作，是六天加上安息日，一共是七天。不仅如此，圣经里有七个时代。为著神今日的行动，召会的数字也是七。启示录里的七印、七号、七碗，都是为著神时代的行动。所以，七倍的灵乃是神今日行动中加强的灵。祂是神的七灵，为著神的行动。『七』既是神工作中完整的数字，七灵就必是为著神在地上的行动。在本质和存在上，神的灵是一个；在神行动加强的功用和工作上，神的灵是七倍的。就如撒迦利亚四章二节的灯台，在存在上，是一个灯台；在功用上，是七盏灯。约翰写启示录时，召会已经堕落，世代又是黑暗的。所以，神在地上的行动和工作，需要神七倍加强的灵。我们知道有一种灯泡，可以调节三种光度，不需要太亮的时候，可以把牠调得较暗；而需要光的时候，可以把光逐度加强。同样，灯台上的七个灯盏，乃是七倍加强的光。在四福音里，神的灵是一度，因为那时不需要太亮。然而，召会堕落以后，世代也变得极其黑暗，因此需要七倍加强的圣灵。这样，神的一灵成了七倍的灵。在存在上，圣灵就像撒迦利亚书的灯台那样是一个；但在功用上，圣灵却是七。
12Because the Spirit in 1:4 is the intensified Spirit of God, He is called the seven Spirits. The seven Spirits are undoubtedly the Spirit of God because they are ranked among the Triune God in verses 4 and 5. We cannot understand the Bible according to our natural, limited mentality. According to our concept, the words seven Spirits denote seven individual spirits. But this is not the meaning. The number seven here does not refer to seven different spirits but to one sevenfold Spirit. Seven is the number of completion in God’s dispensational move, while twelve is the number of completion in God’s eternal administration. For example, God created the earth in six days plus one Sabbath day. Furthermore, there are seven dispensations in the Bible. For God’s move today, the church has the number seven. In the book of Revelation the seven seals, the seven trumpets, and the seven bowls are all for God’s dispensational move. Thus, the sevenfold Spirit is the intensified Spirit in God’s move today. He is the seven Spirits of God for God’s move. As seven is the number for completion in God’s operation, so the seven Spirits are for God’s move on the earth. In substance and existence, God’s Spirit is one; in the intensified function and work of God’so per at i on, God’s Spirit is sevenfold. It is like the lampstand in Zechariah 4:2. In existence it is one lampstand, but in function it is seven lamps. At the time the book of Revelation was written, the church had become degraded and the age had become dark. Therefore, the sevenfold intensified Spirit of God was needed for God’s move and work on the earth. We all are familiar with three- way bulbs, light bulbs that can be switched to three successive degrees of illumination. When we do not need very much light, we switch the bulb to the first degree, but when we need more illumination, we switch it to the second or third degree. In like manner, the seven lamps on the lampstand were the sevenfold, intensified light. In the four Gospels, the Spirit of God was onefold because at that time there was not the need for so much light. However, after the church had been degraded and the age had become exceedingly dark, there was the need for the Holy Spirit to be intensified sevenfold. In this way the one Spirit of God has become the sevenfold Spirit. In existence, the Holy Spirit, like the lampstand in Zechariah, is one, but in function the Holy Spirit is seven.
二 羔羊的七眼
B. The Seven Eyes of the Lamb
13神的七灵是羔羊的七眼。（启五6，亚三9，四10。）眼睛是为著行动；如果我们瞎了，就难以行动。在神今日的行动中，基督为神的羔羊，有七个眼睛。羔羊的七眼是为著鉴察、观看并传输。我定睛看一个人的时候，就有我的一些成分传输到他里面。我们常说彼此相爱，但你怎么知道别人爱你？爱能藉著眼睛传送。若是你爱我而看我，你的眼睛就把爱传到我里面。当基督以祂的七眼看著我们的时候，起初可能会叫我们害怕，但到后来，这七眼要把基督的元素传输到我们里面。
13The seven Spirits of God are the seven eyes of the Lamb (5:6; Zech. 3:9; 4:10). Our eyes are for our moving. If we are blind, it is very difficult to move. In God’s move today, Christ as the Lamb of God has seven eyes. The seven eyes of the Lamb are also for watching, observing, and transfusing. When I look at someone, something of me is transfused into him. We often talk about loving one another, but how can you realize that someone loves you? Love is transfused through the eyes. If you look at me in a loving way, your eyes will transfuse your love into me. When Christ looks at us with His seven eyes, we may be terrified at first. Eventually, however, these seven eyes will transfuse Christ’s element into us
14今天，圣灵就是基督的七眼。好多基督徒辩说，神的圣灵跟基督是分开的，但圣经说圣灵就是基督的眼。难道你的眼睛和你是分开的么？这个说法简直是荒谬。我若注视你的眼睛，就是看著你；而你若用你的眼睛望我，也就是你看著我。人的眼睛就表现那个人。说圣灵和基督是分开的，与圣经纯正的启示并不符合。我们怎能说一个人的眼睛和那个人是分开的呢？所以这件事没有争辩的余地。我们看过，圣经告诉我们，今天神的灵就是基督的眼睛。这就是说，那灵就是基督。我的眼睛就是我。我看著你的时候，我的眼睛当然就看著你；我若没有眼睛，我就不能看著你。因此，那灵这基督的眼睛，不能与基督分开。祂是基督的眼睛，注视著我们。我们的经历也能证明这个。一天过一天，我们感觉到有一位在看著我们，这一位就是那灵，也就是基督自己。要是那灵不是基督，我们会觉得是那灵和基督两位在看著我们。说那灵与基督是分开的，等于把基督的眼睛挖出来，与祂分成两下。所以说那灵与基督是分开的，基督不是那灵，乃是不合乎圣经的。基督和那灵是一，就像我们的眼睛和我们是一一样。基督不是瞎子，祂有七眼，经常把祂自己的元素传输到我们里面。有的时候，祂像聚光灯一样鉴察我们，照著我们说，『你在作甚么？跟丈夫争吵？快住嘴！』你没有这种经历么？一天过一天，我们经历这位鉴察、观看并传输的基督。祂通过祂的眼睛，来鉴察、观看并传输，祂的眼睛就是那灵，而那灵就是祂自己。你若不信，就会错过这祝福。
14The Holy Spirit today is the seven eyes of Christ. Many Christians argue that the Holy Spirit of God is separate from Christ, but the Bible says that the Holy Spirit is the eyes of Christ. Do you think of your eyes as being separate from you? It is ridiculous to say this. When I look at your eyes, I look at you, and when you look at me with your eyes, you look at me. The eyes of a person express that person. To say that the Holy Spirit is separate from Christ does not correspond with the pure revelation of the Holy Word. How can we say that a person’se yes are separate from the person himself? There is no room to argue about this. We have seen that the Bible says that the Spirit of God today is the eyes of Christ. This simply means that the Spirit is Christ. My eyes are me. When I look at you, my eyes look at you. If I had no eyes, I could never look at you. Hence, the Spirit, the eyes of Christ, is not separate from Christ. He is the eyes of Christ looking at us. Our experience proves this. Day by day, we sense that Someone is looking at us. This Someone is the Spirit, who is Christ Himself. If the Spirit were not Christ, we would sense that two, the Spirit and Christ, were looking at us. To say that the Spirit is separate from Christ is to pluck out the eyes of Christ and to separate them from Him. It is not scriptural to say that the Spirit is separate from Christ and that Christ is not the Spirit. Just as we and our eyes are one, so Christ and the Spirit are one. Our Christ is not a blind Christ. He is the Christ with the seven eyes. Often, He transfuses His element into us. At other times, He observes us like a flashlight, saying, “What are you doing? Are you fighting with your husband? Stop!” Have you not had this kind of experience? Day by day we experience this watching, observing, and transfusing Christ. This watching, observing, and transfusing take place through His eyes. His eyes are the Spirit, and the Spirit is simply Himself. If you do not believe it, you will miss the blessing.
三 神宝座前的
C. The Seven Lamps of Fire
七盏火灯
before the Throne of God
15七眼也是神宝座前的七盏火灯。（启四5，亚四2。）这点较难明白。基督藉著七盏火灯的照耀，把神的行政执行出来；今日在众召会中，实在是这样。当基督注视我们，看透我们的时候，也就照亮我们，并且执行神的行政。有许多次，当召会的长老们在商量事情的时候，都感觉到有七盏火灯照亮他们。这就是基督藉著七盏火灯的光照，执行神的行政。
15The seven eyes are also the seven lamps of fire before the throne of God (4:5; Zech. 4:2). This is difficult to understand. Christ carries out God’sad ministration by the shining of the seven lamps of fire. This is true in the churches today. When Christ looks at and through us, He shines upon us and executes God’sad ministration. Many times as the elders in the churches are discussing matters with one another, they have the sense that the seven lamps of fire are shining upon them. This is Christ’s carrying out of God’sad ministration through the shining of the seven lamps of fire
四 奉差遣往全地去
D. Sent Forth into All the Earth
16神的七灵，是奉差遣往全地去的，（启五6，）无论我们往那里去，七眼都跟著我们。事实上，祂甚至在我们的前头，先在目的地等著我们。有好多圣徒，不喜欢某地的召会，就搬到另一个地方，以为换一个地方会更好。但是到了新地方之时，发觉那灵已经在那里等著他们了。所以我们中间有些人，搬到本来不该搬去的地方，到达的时候，那灵迎接并且说，『回去！不可留在这里。』今天，那灵已奉差遣往全地去，祂布满在地上每一个角落。这就是三一神的奇妙之灵。
16The seven Spirits of God have been sent forth into all the earth (5:6). Wherever we go, the seven eyes will follow us. In fact, they will go before us and be waiting for us at our destination. Many dear saints who are unhappy with the church in a certain locality have moved to another locality, thinking that it would be much better for them in another place. But when they arrived at their new locality, they found that the Spirit was waiting for them. Some of us have gone places where we should not have gone, and when we arrived there, we were greeted by the Spirit, who said, “Go back. Don’t stay here.” Today the Spirit has been sent forth into all the earth. He now pervades every corner of the earth. This is the wonderful Spirit of the Triune God
肆 子
IV. THE SON
17我把启示录读了又读后，发现其中有二十六项，指明子是甚么。刚好英文有二十六个字母，我们可以说基督是从A到Z的每一个字母，可用以组成任何一个英文字。不论是『光』字，不论是『爱』字，我们能以基督构成任何正面的东西。有了单字，就可以组成句子，再组成段落，成为章节，以至整本圣经。整本圣经都是由基督所组成的。现在我们简单的来看，启示录中基督这二十六方面。
17After studying the book of Revelation again and again, I have discovered that it contains twenty-six items of what the Son is. Since there are twenty-six letters in the alphabet, we may say that Christ is every letter from A to Z. He is useful for composing any word. Do you want to compose the word light? He is l, i, g, h, and t. Would you like to compose the word love? He is l, o, v, ande. With Christ we can compose any positive thing. After we have the words, we have sentences, paragraphs, and chapters, and once we have the chapters, we have the whole Bible. The entire Bible is composed with Christ. Let us now briefly consider each of the twenty-six aspects of Christ found in Revelation
耶稣基督
A. Jesus Christ A
18子就是耶稣基督。耶稣的意思是耶和华救主；而基督是为神所膏，以完成神经纶的一位。
18The Son is Jesus Christ. Jesus is Jehovah the Savior, and Christ is the One anointed of God to carry out God’secon o my
忠信的见证人
B. The Faithful Witness B
19子是忠信的见证人。（启一5，三14。）祂是神的见证人。虽然祂是神，祂也是神的见证人。若不是藉著祂，我们就不能知道、看见并得著神。祂把神见证出来。
19The Son is the faithful Witness (1:5; 3:14). He is God’s Witness. Although He is God, He is also the Witness of God. Without Him, we cannot know, see, or gain God. God is testified by Him
死人中的首生者
C. The Firstborn of the Dead C
20子是死人中的首生者。（启一5。）在宇宙中，神有两种创造：祂第一次工作的创造和祂第二次工作的创造。我们都知道神第一次的创造，但没有多少人熟悉祂第二次的创造。神第二次的工作是复活。首先，祂创造了万物；以后，祂使万物中的一些东西复活，把他们迁到另一个范围、领域，就是复活的领域里。我们是在神头一次的创造里，还是在祂第二次的创造里？我们的身体还在神头一次的创造里，然而我们的灵是在祂第二次的创造里。我们的灵重生了，就是再被创造过，因此灵属于神第二次的创造。在神这两种创造中，基督都是首先的。歌罗西一章十五节说，基督是一切受造之物的首生者；启示录一章五节告诉我们，祂是死人中的首生者。祂是第一个从死里复活的，我们也要跟著祂复活。这里『死人中的首生者，』指明神在复活里的创造；这表征一个新的开始。神第一次的创造有一个开始，神在复活里第二次的创造有另一个开始。当我们得重生的时候，就经历了神第二次创造里的新开始。
20The Son is the Firstborn of the dead (1:5). In the universe, God has two creations: the creation by His first work and the creation by His second work. We all know God’s first creation, but not many of us are familiar with His second creation. God’s second work is resurrection. Firstly, God created all existing things; secondly, He resurrected some of these existing things and brought them into another sphere, another realm, which is the realm of resurrection. Are we in God’s first creation or in His second creation? While our body remains in God’s first creation, our spirit is in His second creation. Our spirit has been regenerated. This means that it has been recreated. Hence, it belongs to God’s second creation. In both of God’s creations, Christ is the first. Colossians 1:15 says that Christ is the Firstborn of all creation, and in Revelation 1:5 we are told that He is the Firstborn of the dead. He was the first to be resurrected from the dead, and we shall follow Him. Here the phrase the Firstborn of the dead indicates the creation of God in resurrection. This signifies a new beginning. In God’s first creation there was a beginning, and in God’s second creation in resurrection there was another beginning. When we were regenerated, we experienced a new beginning in God’s second creation.
地上君王的元首
D. The Ruler of the Kings of the Earth D
21子是地上君王的元首。（启一5。）共产国家虽然反抗基督，却在不知不觉中用了基督的年历。按照历史，你用谁的年历，你就服在谁之下。你用某君王的年历，你就在那君王的统治之下。同样，共产党人都在耶稣基督之下，因为他们用祂的年历。他们称之为国际年历，但其实是基督的年历。这样，他们在不知不觉间，承认了祂是元首。整个宇宙中，只有一位独一的元首。今日全人类都用基督的年历，都在祂的治理之下。地上所有的人都是祂的子民，祂是万国的元首。耶稣可以对共产党的人说，『你们在反对我，但我要使你们作我的子民。我要使你们用我的年历，你们会没有选择的在我的管治之下。我是地上独一的元首。』
21The Son is the Ruler of the kings of the earth (1:5). Although the Communists are against Christ, they use His calendar without realizing that they are doing so. According to history, the one whose calendar you use is the one to whom you are in subjection. If any used the calendar of a certain king, he would have to be under the rule of that king. In like manner, the Communists are under Jesus Christ because they use His calendar. They call it the international calendar, but actually it is the calendar of Christ. In this way they unconsciously admit that He is their Ruler. In the universe, there is one unique Ruler. All mankind today uses the calendar of Christ and is under His rule. All the people on earth are His people, and He is the Ruler of all nations. Jesus might say to the Communists, “You are opposing Me, but I will cause you to be My people. I will cause you to use My calendar, and you will have no choice about being under My rule. I am the unique Ruler of the earth
神的儿子
E. The Son of GodE
22子是神的儿子。（启二18。）作为神的儿子，祂就是神自己。祂是具有神性的真神。
22The Son is the Son of God (2:18). As the Son of God, He is God Himself. He is the true God with divinity
人的儿子
F. The Son of Man F
23子也是人的儿子。（启一13。）作为人子，祂是真人，带著人性。祂既是神，又是正确的人。
23The Son is also the Son of Man (1:13). As the Son of Man, He is a genuine man with humanity. He is both the very God and the proper man
首先的，末后的初和终阿拉法和俄梅嘎
G., H., and I. The First and the Last, G the Beginning and the End, H the Alpha and the Omega I
24子是首先的，也是末后的，（启一17，二8，二二13，）是初也是终，（启二二13，）是阿拉法，也是俄梅嘎。（启二二13。）我年轻的时候，对这些辞感到不解，觉得太重复，以为首先的、初、阿拉法，还不是一样；而末后的、终、俄梅嘎，不也是一样！其实这不是重复，乃是说到不同的方面。那首先的，并不一定也是初。首先的只是说你是头一个，没有任何事物在你以前而已。然而初就不仅是指头一个，更是说有些事情是从你开始。那么，阿拉法跟初又有甚么分别？有的事可能只是开始，但没有内容，也没有延续。作为阿拉法和俄梅嘎，就是说你是其中完整的内容和延续。基督是阿拉法和俄梅嘎，就是希腊文第一个和最末了的字母，指明祂也是其他所有的字母。首先的和末后的，只说出最先的及最末了的，并没有开始或终结的意思。要作初、作终，你必须有所行动。基督不只是首先的，祂也是初，祂是神的经纶及工作的开始。神的工作开始于基督，也要终结于基督。这基督也是神工作的内容和延续，因为祂不只是始和终，也是阿拉法和俄梅嘎。换句话说，子，耶稣基督，乃是一切。祂是首先的和末后的，是神工作的初和终，也是神工作的内容和延续。因为从阿拉法至俄梅嘎，是希腊文全部的字母，我们可以说基督是每一个字母，可以用来造字、造句、写段落、写文章，以至写成书本。阿利路亚，祂是一切！
24The Son is the first and the last (1:17; 2:8; 22:13), the beginning and the end (22:13), and the Alpha and the Omega (22:13). When I was young, I was bothered by these terms, thinking that they were repetitious and that the beginning, the first, and the Alpha were the same and that the end, the last, and the Omega were the same. But this is not a matter of repetition, but of different aspects. Being the first does not necessarily mean that you are the beginning. Being the first simply means that you are the first and that prior to you there was nothing. However, to be the beginning does not only mean that you are the first, but also that you have begun something. What then is the difference between the Alpha and the beginning? A certain thing may be the beginning, but it may have neither the content nor the continuation. To be the Alpha and the Omega means that you are the complete content and continuation. For Christ to be the Alpha and the Omega, the first and last letters of the Greek alphabet, indicates that He is also every other letter in the alphabet. The first and the last simply indicate the first and the last without indicating either the beginning or the ending. In order to be the beginning and the ending, you must take a certain action. Christ is not only the first but also the beginning, the beginning of God’secon o my and God’so per at i on. God’s operation began and will end with Christ. This Christ is also the content and continuation of God’so per at i on, because He is not only the beginning and the ending but also the Alpha and the Omega. In other words, the Son, Jesus Christ, is everything. He is the first and the last, the beginning and the ending of God’so per at i on, and the content and continuation of whatever God is doing. Because the Greek letters from Alpha to Omega comprise all the letters of the Greek alphabet, we may say that Christ is every letter for us to compose words, sentences, paragraphs, chapters, and books. Hallelujah, He is everything!
那活著的
J. The Living One J
25这位包罗万有的子，是那活著的；（启一18；）祂曾死过，现在又活了，直活到永永远远。
25The Son, the all-inclusive One, is the living One (1:18). He died, became alive, and lives forever
那圣别的
K. The Holy On eK
26这位活著的又是那圣别的，（启三7，）祂有神圣别的性情，能使人圣别。
26This living One is the holy One (3:7), the One who has God’sho ly nature that sanctifies
那真实的
L. The True On eL
27基督也是那真实的。（启三7。）在任何方面，祂都是又真又实的。
27Christ is also the true One (3:7), the One who is genuine and real in every way
那忠信的
M. The Faithful One M
28在十九章十一节，我们看见基督是那位忠信的，配得我们的信靠。
28In 19:11 we see that Christ is the faithful One, the One who is worthy of our trust
那阿们
N. The A me nN
29子也是那阿们。（启三14。）阿们有很多意思：实际、是的、但愿如此等。祂是那阿们，意义远超过我们所能说的。十三年前，我被请到德州的泰勒市，参加一个聚会。聚会中我相当小心，未敢大声喊『阿们，』只等祷告的末了，低声说『阿们。』过了一会儿，有人对我说，『李弟兄，你大概还不知道这个国家的习惯；在这种聚会中，你必须保持安静。』我在我心里说，『最安静的地方是坟墓，你们是要把你们的聚会弄成坟墓！』说『阿们』有甚么不对？这等于是呼喊主名，我们说『阿们，』就是说『哦主耶稣。』我们都当学习说『阿们！』
29The Son is also the Amen (3:14). The title Amen has various meanings: reality, yes, let it be. His being the Amen means more than we can say. Thirteen years ago, I was invited to a meeting in Tyler, Texas. In that meeting I was somewhat cautious, not daring to say, “Amen,” loudly. At the end of some of the prayers, I quietly said, “Amen.” After a while, someone came to me, saying, “Brother Lee, you probably don’t know the custom in this country. In this type of service, you must be silent.” Deep within my heart, I said, “The most silent place is the cemetery. You people are trying to make your church service a cemetery.” What is wrong with our saying, “Amen”? It is equal to calling on the name of the Lord. When we say, “Amen,” we mean, “O Lord Jesus.” Let us all learn to say, “Amen!”
神创造之物的元始
O. The Origination of the Creation of God O
30三章十四节告诉我们，子是神创造之物的元始（或，起源）。这是个重要的观念。译经的人在这句话上感到棘手。有人认为说，基督是创始者，不是起源；然而，这里的意思不是创始者，乃是起源。基督是神创造宇宙这行动的起源。
30In 3:14 we are told that the Son is the origination of the creation of God. This is an important concept. The translators have been troubled by this verse. Some have said that Christ is the originator, not the origination. However, the meaning here is not originator but origination. Christ is the origination of God’s action to create the universe
大卫的根大卫的后裔
P. and Q. The Root pand the Offspring of David Q
31子是大卫的根，又是他的后裔。（启五5，二二16。）这意思是，祂是大卫的根，又是他的枝子。这再一次给我们看到，祂是一切。作为根，祂是首先的，是初，也是阿拉法；作为枝子，祂是末后的，是终，也是俄梅嘎。
31The Son is the Root and the Offspring of David (5:5; 22:16). This means that He is both the root and the branch of David. Once again, we see that He is everything. As the root, He is the first, the beginning, and the Alpha, and as the branch, He is the last, the end, and the Omega
犹大支派中的狮子羔羊
R. andS. The Lion of the Tribe of Judah Rand the LambS
32我们在前面的信息中曾指出，子基督是犹大支派中的狮子，（启五5，）也是羔羊。（启五6，二一23，二二1。）祂是那狮子羔羊。对仇敌来说，祂是狮子；对我们这些蒙救赎的人来说，
32As we have pointed out in a previous message, Christ, the Son, is the Lion of the tribe of Judah (5:5) and the Lamb (5:6; 21:23; 22:1). He is the Lion-Lamb. To the enemy, He is the Lion; to us, the redeemed ones, He is the dear, precious Lamb
33祂是那亲爱的、宝贵的羔羊。
33T. and U. King of King sTand Lord of Lord sU
万王之王万主之主
34子是万王之王，万主之主。（启十九16。）万王之王是指祂的权柄；万主之主是指祂作元首的身分。祂是全宇宙的权柄，也是全宇宙的元首。
34The Son is the King of kings and the Lord of lords (19:16). The King of kings refers to His authority, and the Lord of lords refers to His headship. He is the authority and the head of the whole universe
神的话
V. The Word of God V
35子是神的话，（启十九13，）也就是神的彰显。基督是话，因此，祂与圣经是一。不要读圣经而没有读祂，也不要只接触圣经而没有接触祂。我们每次来读圣经，必须认识祂自己就是神的话。
35The Son is the Word of God (19:13), the expression of God. Because Christ is the Word, He and the Bible are one. Do not read your Bible without reading Him, and do not contact the Bible without contacting Him. As we come to the Bible, we must realize that He Himself is the Word of God.
晨星
W. The Morning Star W
36在二十二章十六节，我们看见子是晨星。玛拉基四章二节启示祂是日头，但这里启示祂是晨星。祂作日头主要的是与地上的人有关；但祂作晨星是与那儆醒等候的信徒有关。对于那些儆醒、等候祂回来的人，主会像晨星一样出现。虽然我盼望见到祂如日头一般，现在却等候祂像晨星出现。我们都爱祂作晨星的一面，祂也要这样向我们显现。
36In 22:16 we see that the Son is the morning star. In Malachi 4:2, He is revealed as the Sun, but here He is revealed as the morning star. His being the Sun is mainly related to the people on earth, but His being the morning star is related to His watchful, waiting believers. To those who watch and wait for His coming back, the Lord will appear as the morning star. Although I desire to see Him as the Sun, I am now waiting to see Him as the morning star. We all love Him in His aspect of being the morning star, and He will appear to us in this way
X. The Lamp X
灯
37二十一章二十三节启示基督是灯，里面有神作光。光就是灯的素质，而灯把光照射出去。神是基督的素质，基督把神照射出去。
37In 21:23 Christ is revealed as the lamp who contains God as the light. The light is the very essence of the lamp, and the lamp radiates the light. God is the essence of Christ, and Christ radiates God
丈夫
Y. The Husband Y
38在二十一章二节，我们看见新耶路撒冷是基督的妻子。这含示基督是丈夫，要娶神所救赎的人为妻。
38In 21:2 we see that the New Jerusalem is the wife of Christ. This implies that Christ is the Husband who takes God’s redeemed people as His wife
另一位天使
Z. The Another Angel Z
39最后，基督是另一位天使，（启七2，八3，十1，十八1，）奉神差遣，完成神的使命。旧约里，基督好几次显现为耶和华的使者，（出三2～6，士六11～24，亚一11～12，二8～11，三1～7，）来照顾神的子民，以完成神的计画。在启示录里，祂再次是天使，奉神差遣，以完成神的定旨。如果我们把以上二十六项放在一起，就看见一幅清楚的异象，认识子的所是。父和灵与子是一。若没有子这么多方面的所是，就不足以充分的彰显父，灵也没有那么多可彰显的了。
39Finally, Christ is another Angel (7:2; 8:3; 10:1; 18:1) sent by God to carry out God’s commission. In the Old Testament, Christ appeared as the angel of the Lord several times (Exo. 3:2-6; Judg. 6:11-24; Zech. 1:11-12; 2:8-11; 3:1-7), coming to take care of God’sp eople for the fulfillment of God’s plan. Now in this book He is again the Angel sent by God to carry out God’s purpose. If we put all twenty-six items together, we have a clear vision of what the Son is. The Father and the Spirit are one with the Son. Without the Son’s being so many items, the Father could not be adequately expressed and the Spirit would not have so much to express