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启示录生命读经 · 第59篇

新耶路撒冷（一）

The New Jerusalem (1)
1在本篇和以下六篇信息中，我们要来看新耶路撒冷的各面。（启二一9～27。）
1In this message and in the six following messages we shall consider the various aspects of the New Jerusalem (21:9-27
壹 看见新耶路撒冷之异象的路
I. THE WAY TO SEE THE VISION of the New Jerusalem
2首先我们需要认识，看见新耶路撒冷之异象的路。执行末后七灾的七位天使中，有一位将新耶路撒冷指给约翰看。（启二一9。）这表征七碗的审判乃是为著新耶路撒冷。
2Firstly, we need to know the way to see the vision of the New Jerusalem. One of the seven angels who executed the seven last plagues showed New Jerusalem to John (v. 9). This signifies that the judgment of the seven bowls is for New Jerusalem
一 在灵里
A. To Be in Spirit
3十节说，『我在灵里，天使带我到一座高大的山，将那由神那里从天而降的圣城耶路撒冷指给我看。』我们若要看见新耶路撒冷的异象，就必须在灵里。约翰看见七个召会的异象之前，也是在灵里。（启一10。）一章不仅告诉我们约翰在灵里，还启示他在那称为拔摩的海岛上。这点若不重要，就不会记载在圣经里。因著约翰在拔摩海岛上，并且在灵里，他就能看见众召会，就是七个金灯台。许多人虽然研读启示录，甚至读了我们那些关于七个灯台的信息，却甚么也没有看见；原因就是他们既不在正确的地位上，也不在灵里。要看见甚么东西，我们都需要正确的立场同正确的角度，并且需要看见的能力。紧接在约翰看见七个金灯台之前，他听见了大声音，就转过身来，要看是谁发声与他说话。（启人，有些是在公会里的，我盼望他们听见声音，并且转身来看。然而，许多人虽然听见了声音，却不愿转身；即使他们转身要看是谁发声，他们也缺少看见的能力。许多公会的传道人，属灵的眼睛有障碍，他们需要专家除去这些障碍，使他们能看见召会的异象。我们有了正确的立场同正确的角度，并且有看见的能力，就能看见七个金灯台的异象。这就是约翰在拔摩海岛上的光景。因为他在正确的地位上，并且在灵里，所以他一转身要看是谁发声，就看见了七个金灯台。
3Verse 10 says, “And he carried me away in spirit onto a great and high mountain and showed me the holy city, Jerusalem, coming down out of heaven from God.” If we would see the vision of New Jerusalem, we must be in spirit. Before John saw the vision of the seven churches, he also was in spirit (1:10). Chapter one not only tells us that John was in spirit; it also reveals that he was on the island called Patmos. If this were not important, it would not have been recorded in the Bible. By being on the island of Patmos and by being in spirit, John could see the churches, the seven golden lampstands. Although many read and study the book of Revelation and have even read our messages on the seven lampstands, they do not see anything. The reason is they are neither in the right position nor in the spirit. In order to see anything we need the right standing with the correct angle, and we need the ability to see. Immediately before John saw the seven golden lampstands, he heard aloud voice and he turned to see the voice that spoke with him (1:10, 12). I hope life-study messages they will hear a voice and turn to see. However, although many have heard the voice, they are not willing to turn. Even if they do turn to see the voice, they may lack the ability to see. Many denominational preachers have cataracts upon their spiritual eyes. They need to have a specialist remove these cataracts that they may see the vision of the church. When we have the proper position with the right angle and the ability to see, we are able to see the vision of the seven golden lampstands. This was John’s situation on the is land of Patmos. Because he was in the proper position and because he was in spirit, he saw the seven golden lampstands as soon as he turned to see the voice.
4看见新耶路撒冷的原则也是这样。在二十一章十节约翰告诉我们，有一位天使将他在灵里带走。绝不可轻看你的灵，你的灵能看见新耶路撒冷。『在灵里』这辞，在启示录里用过四次，（启一10，四2，十七，二一10，）每次用这辞，都导引出组成这卷书的四个主要异象之一。这些异象就是召会的异象、审判世界的异象、大巴比伦的异象和新耶路撒冷的异象。这四个异象分为两对，召会和世界是第一对，大巴比伦和新耶路撒冷是第二对。世界和召会相对，大巴比伦和新耶路撒冷相对。整卷启示录就是由召会、世界、巴比伦和新耶路撒冷所构成的。约翰每次看见这些异象，都是在灵里。在灵里约翰看见了众召会，在灵里他看见了世界的定命，在灵里他看见了大巴比伦，并且在灵里他看见了新耶路撒冷。我能见证，甚至现在，这四样东西在我面前就有清楚的景象。在一章我看见七个召会，在最后一章我看见新耶路撒冷；在中间的各章我看见世界和大巴比伦。你若要看见这些异象，就必须在灵里。不要运用心思去想这情景，却要转到灵里，并且停留在灵里。你若运用心思却不停留在灵里，这四个异象就要从眼前消逝了。我们若留在心思里，就不会认为世界的情形是那么糟。但我们若回到灵里，并且停留在灵里，呼求主耶稣的名，我们就会清楚看见七个灯台，以及全世界都在神的审判之下的事实。我们停留在灵里与主交通越久，就越清楚世界的光景。不仅如此，我们还会看见大妓女，并且知道她已命定遭毁灭。也许我们不能全都了解，或者不能向别人解释，但我们自己必会看见。我们也会看见新耶路撒冷，包括所有的细节，就如十二道门和精金的街道。今天我们所需要的是异象，并不是了解。你若从来没有见过安那翰，你对安那翰的了解有甚么价值？按启示录，使徒约翰看见了许多东西，包括新耶路撒冷在内；所以他的启示录不是一篇演讲，一篇道，甚至一篇信息，乃是他所看见之事的描述和宣告。约翰作了一次宇宙的旅游，旅游过后他似乎说，『哦，我看见了撒但被扔在火湖里，我也看见了新耶路撒冷！』我们每个人都需要进入灵里，作这样的观光旅行。你看见朋新耶路撒冷之后，就无法否认你已经看见的事实。
4The principle is the same in seeing the New Jerusalem. In 21:10 John tells us that an angel carried him away in spirit. Never despise your spirit; it is capable of seeing New Jerusalem. The phrase “in spirit” is used four times in the book of Revelation (1:10; 4:2; 17:3; 21:10). Each time this phrase is used it introduces one of the four main visions which compose this3 book. These visions are the vision of the church, the vision of the judgment upon the world, the vision of Babylon the Great, and the vision of New Jerusalem. These four visions are in two pairs. The church and the world are the first pair, and Babylon the Great and New Jerusalem are the second. The world is in contrast to the church, and Babylon the Great is in contrast to the New Jerusalem. The entire book of Revelation is constituted with the church, the world, Babylon, and New Jerusalem. Each time John saw one of these visions he was in spirit. In spirit John saw the churches; in spirit he saw the destiny of the world; in spirit he saw the Great Babylon; and in spirit he saw New Jerusalem. I can testify that even now I have before me a clear view of these four things. In the first chapter I see the seven churches and in the last chapter, the New Jerusalem. Between these chapters I see the world and Babylon the Great. If you want to see these visions, you must be in spirit. Do not exercise your mind to think about the situation. Rather, turn to the spirit and stay there. If you exercise your mind instead of remaining in your spirit, these four visions will disappear from view. If we stay in our mind, we may not think that the world situation is that bad. But if we turn to our spirit and remain there, calling on the name of the Lord Jesus, we shall clearly see the seven lampstands and the fact that the whole world is under God’s judgment. The longer we stay in spirit contacting the Lord, the clearer we shall become concerning the world situation. Furthermore, we shall see the prostitute and realize that she is destined for destruction. Although we may not understand all these things or be able to explain them to others, we shall certainly see them for ourselves. We shall also see New Jerusalem, including all the details, such as the twelve gates and the golden street. Our need today is vision, not understanding. What value is there in understanding the city of Anaheim if you have never seen it? According to the book of Revelation, the apostle John saw many things, including New Jerusalem. Thus, his book of Revelation is not a lecture, a sermon, or even a message; it is a description and a declaration of what he saw. John was taken on a universal tour. After his tour, he seemed to say, “Oh, I have seen Satan cast into the lake of fire and I have seen the New Jerusalem!” We all need to get into our spirit and take this kind of sightseeing tour. After you have seen New Jerusalem, you will not be able to deny the fact that you have seen it.
二上到一座高大的山
B. To Be on a Great and High Mountain
5约翰看见新耶路撒冷的时候，他是在灵里，也是被带到一座高大的山。这座高大的山与十七章三节的旷野相对。约翰看大妓女巴比伦，是被带到旷野；他看新妇新耶路撒冷，是被带到一座高大的山。我们必须被带到高山上，才能看见神那为著实现祂永远定旨的居所。约翰．要看见众召会，在拔摩岛上就彀了；但新耶路撒冷大大高过众召会，约翰要看见新耶路撒冷，就必须上到高山。新耶路撒冷是一座山城，我们必须在山上才能看见她。我们需要在灵里，并且上到高山。这就是看见新耶路撒冷之异象的路。
5When John saw New Jerusalem, he was both in spirit and also carried away onto a great and high mountain. The great and high mountain is in contrast to the wilderness in 17:3. To see Babylon, the great prostitute, John was carried to the wilderness. To see the Bride, the New Jerusalem, he was carried to a great and high mountain. We need to be uplifted to a high mountain that we may see God’s dwelling place for the fulfillment of His eternal purpose. In order for John to see the churches, it was sufficient to be on the island of Patmos. But the New Jerusalem is vastly higher than the churches, and in order to see it, John had to be carried to a high mountain. The New Jerusalem is a mountain city, and we must be on a mountain in order to see it. We need to be in the spirit and to get to a high mountain. This is the way to see the vision of the New Jerusalem
6我们也需要知道新耶路撒冷是甚么。新耶路撒冷是神历代建造工作的终极完成。从亚当开始，持续了大约六十个世纪，神作了许多建造的工作，这工作的结果就是新耶路撒冷，神永远的居所。我们已经看见，从亚当到千年国的末了分为四个时代；法前时代，从亚当到摩西；律法时代，从摩西到基督；恩典时代，从基督第一次来临直到基督第二次来临万物复兴的时候；以及国度时代，从基督第二次来临到千年国的末了。神在这四个时代里已作了祂建造的工，并且要继续作。然而，大多数基督徒并不关心神的建造，只关心人的宗教。赞美主，我们已蒙了拯救，脱离那可怜的光景！现在我们不在人的宗教里，乃在神的建造里。这建造今日是召会，最终是新耶路撒冷。我们在召会中，也在往新耶路撒冷去的路上。感谢主，我们对我们终极的定命新耶路撒冷有这样清楚的看见。
6We also need to know what the New Jerusalem is. The New Jerusalem is the ultimate consummation of God’s building work throughout the centuries. Beginning with Adam and continuing for nearly sixty centuries, God has been doing a great deal of building. The issue of this work will be the New Jerusalem, God’s eternal habitation. We have seen that the time from Adam until the end of the millennium is divided into four dispensations: the dispensation of the Patriarchs, from Adam to Moses; the dispensation of law, from Moses to Christ; the dispensation of grace, from Christ’s first coming until the restoration of all things at Christ’s second coming; and the dispensation of the kingdom, from Christ’s second coming to the end of the millennium. During these dispensations God has been carrying out His building work, and He will continue it. Most Christians, however, do not care for God’s building; they care only for their human religion. Praise the Lord that we have been rescued from that pitiful situation! Now we are not in a human religion; we are in the building of God. Presently this building is the churches, and eternally it will be the New Jerusalem. We are in the churches and we are on our way to the New Jerusalem. Thank the Lord that we have such a clear view of the New Jerusalem, our ultimate destiny.
贰 在新天新地里
II. IN THE NEW HEAVEN AND THE NEW EARTH
7在二节约翰说，『我又看见圣城新耶路撒冷由神那里从天而降，豫备好了，就如新妇妆饰整齐，等候丈夫。』新耶路撒冷是历代以来所有蒙神救赎的圣徒活的组合。她是基督的新妇，作基督的配偶；（约三29；）也是神的圣城，作神的居所。这就是那属天的耶路撒冷，（来十二22，）是神为我们豫备的，也是亚伯拉罕、以撒、雅各所羡慕的。（来十一10，16。）这也是在上的耶路撒冷，是我们众人的母。（加四26。）
7In verse 2 John says, “And I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.” The New Jerusalem is a living composition of all the saints redeemed by God throughout all generations. It is the Bride of Christ as His counterpart (John 3:29) and the holy city of God as His habitation. This is the city, the heavenly Jerusalem (Heb. 12:22), which God has prepared for us and which Abraham, Isaac, and Jacob longed after (Heb. 11:10, 16). It is also the Jerusalem which is above and which is the mother of us all (Gal. 4:26
8这新耶路撒冷要从天上降到地上。二节和十节都说，新耶路撒冷『由神那里从天而降。』神的心意不是要在天上得永远的居所，祂渴望住在地上。宗教梦想上天堂，神却渴望降到地上。甚至今天，神最好的居所也不是天，乃是地上的召会。今天神有两个居所－诸天和召会。神和祂的天使住在天上，祂也和祂的儿女住在地上。你若身为父亲，你愿意和天使－仆人－在一起，还是愿意和儿女在一起？倘若仆人住在大厦中，儿女住在寒陋的茅屋里，你愿意住在大厦中，还是愿意住在茅屋里？你当然宁愿和儿女住在小茅屋里。神也是这样。祂何等渴望住在召会中！虽然召会的外观既不奇特也不堂皇，但神的儿女在那里，神也乐于和他们同在。至终，召会这寒陋的『茅屋』要变化成为新耶路撒冷，远比任何大厦都富丽堂皇。新耶路撒冷是一座极大的城，长宽高各一万二千『斯泰底亚』（stadia）。（启二一16。）一万二千斯泰底亚大约是一千三百六十哩，从美国西南端圣地牙哥到西北端西雅图的距离。从美国东岸到西岸约有三千哩，所以新耶路撒冷的长度几乎是美国的一半。这是何等大的一座城！这城高约七百万英呎。这座远超我们所能想像的奇妙之城要从天上降到地上；当然，那时的地必是新地。（启二一l，24，26。）
8This New Jerusalem will come down out of heaven to earth. Verses 2 and 10 both say that New Jerusalem comes “down out of heaven from God.” God’sin tent i on is not to have an eternal habitation in heaven; He desires to dwell on earth. Although religion dreams of going to heaven, God desires to come down to earth. Even today, God’s best habitation is not heaven; it is the church on earth. Today God has two dwelling places — the heavens and the church. God dwells in heaven with His angels, and He also dwells on earth with His children. If you were the Father, would you prefer to stay with the angels, the servants, or with your children? If the servants lived in a mansion and the children lived in a poor cottage, would you prefer to live in the mansion or in the cottage? Certainly you would prefer to be with your children in the cottage. It is the same with God. How He desires to dwell in the church! Although the appearance of the church is not marvelous or splendid, the children of God are there, and God enjoys being with them. Eventually, the poor “cottage” of the church will be transformed into the New Jerusalem, which will be far more splendid than any mansion. New Jerusalem will be an immense city, twelve thousand stadia in length, breadth, and height (v. 16). Twelve thousand stadia is approximately one thousand three hundred and sixty miles, the distance from San Diego to Seattle. The distance from the east coast of the United States to the west coast is about three thousand miles. Thus, the length of the New Jerusalem will be almost half that of the United States. What a tremendous city this will be! It will be about seven million feet high. This city, which is far more wonderful than we could ever imagine, will actually come down from heaven to earth. Of course, the earth at that time will be the new earth (vv. 1, 24, 26).
参 圣城
III. THE HOLY CITY
9新耶路撒冷是圣城；（启二一2，10；）既为神的圣城，就是神圣、圣别的，全然分别归神，完全被神的圣别性情浸透，成为神的居所。这圣城是全然被神浸透且与神调和。这一座长宽高都超过一千三百六十英哩的大城要完全分别归神，并且被祂浸透。有一天，我们要实际在那里。今天我们在异象中看见新耶路撒冷，但时候将到，我们要在其中。我们会何等兴奋！无疑的，我们会忆起我们还在地上时所看见的异象。
9The New Jerusalem is the holy city (vv. 2, 10). As the holy city of God, the New Jerusalem is holy, sanctified, fully separated unto God, and thoroughly saturated with God’sho ly nature to be His habitation. This holy city is thoroughly permeated and mingled with God. This great city, more than thirteen hundred and sixty miles in length, width, and height, will be utterly separated unto God and saturated with Him. One day, we shall actually be there. Today we see New Jerusalem in a vision, but the time is coming when we shall be in it. How excited we shall be! No doubt we shall recall the vision we saw of it when we were still on earth
肆 基督的新妇
IV. THE BRIDE OF CHRIST
10二节说，新耶路撒冷『豫备好了，就如新妇妆饰整齐，等候丈夫。』在九节，有一位天使说，『我要将新妇，就是羔羊的妻，指给你看。』在新旧两约，神将祂的选民比作自己的配偶。（赛五四6，耶三1，结十六8，何二19，林后十一2，弗五31～32。）配偶是在爱里使神得著满足。作基督新妇的新耶路撒冷，是出自她的『丈夫』基督，而成为祂的配偶，正如夏娃是出自她的丈夫亚当，而成为亚当的配偶。（创二21～24。）她是藉著有分于基督的生命和性情的丰富，所豫备好的。九节说到新妇和妻子。新妇主要的是为著结婚之日，而妻子乃是为著一生之久。新耶路撒冷在千年国将是新妇，为时千年，如同一日；（彼后三8；）到新天新地里将是妻子，直到永永远远，万世无终。国度时代的新妇只包括得胜者，（启三12，十九7～9，）而在永远里的妻子却包括所有蒙神救赎的人。（启二一9。）
10Verse 2 says that the New Jerusalem is “prepared as a bride adorned for her husband,” and in verse 9 one of the angels says, “Come here, I will show you the bride, the wife of the Lamb.” In both the Old and New Testaments, God likens His chosen people to a spouse (Isa. 54:6; Jer. 3:1; Ezek. 16:8; Hosea 2:19; 2 Cor. 11:2; Eph. 5:31-32). The spouse is for God’s satisfaction in love. As the Bride of Christ, New Jerusalem comes out of Christ, her husband, and becomes His counterpart, just as Eve came out of Adam, her husband, and became his counterpart (Gen. 2:21-24). She is prepared by participating in the riches of the life and nature of Christ. Verse 9 speaks of the Bride and the wife. The Bride is mainly for the wedding day, whereas the wife is for the entire life. The New Jerusalem will be the Bride in the millennium for one thousand years as one day (2 Pet. 3:8) and the wife in the new heaven and new earth for eternity. The Bride in the kingdom age will include the overcomers (3:12; 19:7-9), but the wife in eternity will include all God’s redeemed ones (21:9
11新耶路撒冷既是新妇，我们就不该将她看作一座物质的城。物质体不可能成为新妇，神绝不会和这样的东西结婚。祂只会和活的东西结婚。新妇乃是由神所有蒙救赎、得重生且被变化的圣徒所组成。在新耶路撒冷里没有木头、砖块或泥土，只有精金、珍珠、和变化过的宝石。
11Since the New Jerusalem is the Bride, we should not consider her a material city. It is impossible for a material entity to be the Bride. God would never marry such a thing. He will only marry something living. The Bride will be composed of all the redeemed, regenerated, and transformed saints of God. In the New Jerusalem there will be no wood, bricks, or dust. Instead, there will be gold, pearl, and transformed precious stones
伍 神的帐幕
V. THE TABERNACLE OF GOD
12三节说，『我听见有大声音从宝座出来，说，看哪，神的帐幕与人同在，祂要与人同住，他们要作祂的百姓，神要亲自与他们同在。』在新旧两约，神也将祂的选民比作自己的居所。（出二九45～46，民五3，结四三7，9，诗六八18，林前三16～17，六19，林后六16，提前三15。）配偶是在爱里使神得著满足，居所是在彰显中使神得著安息。这两面要终极完成于新耶路撒冷。因著她，神在爱里得著完全的满足，并在彰显中得著终极的安息，直到永远。作神的居所，新耶路撒冷乃是神的帐幕与人同在，直到永远。她是神在人－列国－中间的居所，好彰显祂。摩西所造的帐幕，就是这帐幕的豫表。（出二五8～9，利二六11。）这豫表首先应验在基督身上，祂是神的帐幕在人间；（约一14；）至终要最完满的应验于新耶路撒冷，那将是基督的扩大，作神的居所。这帐幕也将是神赎民永远的居所，神要用基督覆庇我们。因此，新耶路撒冷乃是神和我们相互的居所。
12Verse 3 says, “And I heard a loud voice out of the throne, saying, Behold, the tabernacle of God is with men, and He shall tabernacle with them, and they shall be His peoples, and God Himself shall be with them.” In both the Old and the New Testaments, God also likens His chosen people to a dwelling place for Himself (Exo. 29:45-46; Num. 5:3; Ezek. 43:7, 9; Psa. 68:18; 1 Cor. 3:16-17; 6:19; 2 Cor. 6:16; 1 Tim. 3:15). As the spouse is for God’s satisfaction in love, so the dwelling place is for His rest in expression. Both aspects will be ultimately consummated in the New Jerusalem. In her, God will have the fullest satisfaction in love and the utmost rest in expression for eternity. As God’s habitation, New Jerusalem will be the tabernacle of God with men for eternity. It will be God’s dwelling place among men — the nations — to express Him. The tabernacle made by Moses was a type of this tabernacle (Exo. 25:8-9; Lev. 26:11). That type was firstly fulfilled in Christ as God’s tabernacle among men (John 1:1 4), and eventually it will be fulfilled in the fullest way in the New Jerusalem, which will be the enlargement of Christ as God’s dwelling place. This tabernacle will also be the eternal dwelling place of God’s redeemed people. God will overshadow us with Christ. Hence, New Jerusalem will be a mutual habitation for both God and us.
13人的居所彰显他本人。我们在别的地方，都不像在自己的居所那样完全得著彰显。你若要认识一个人，就看看他的家。他的家若不整齐，你就知道他自已不是个整齐的人。但他的家若非常整齐、清洁、有序，你就知道住在那里的人就是那样的人。假定有一天早上我到你家去，发现你没有整理床舖，不管你对我讲多少篇关于殷勤和整齐的道，我从你未整理的床舖就知道你是个邋遢的人。正如我们的家彰显我们，新耶路撒冷，神的帐幕，也彰显神。这城的每一部分都将是整齐、清洁，并且正确的建造起来的，每一面都会彰显神。今天召会是神的居所，也是祂的彰显。召会使基督得著满足，也是神的居所。召会是要来之新耶路撒冷的小影，在其中基督得著满足，神也得著彰显。
13A person’s dwelling place expresses the person himself. In no other place are we as fully expressed as we are in our dwelling place. If you want to know a person, visit his apartment or house. If his home is not neat, then you know that the person himself is not a neat person. But if his home is very neat, clean, and orderly, then you know that the person who dwells there is that kind of person. Suppose I visit your apartment one morning and find that your bed is not made. No matter how many lectures you may give me on diligence and neatness, I shall know by your unmade bed that you are a sloppy person. Just as our home expresses us, so the New Jerusalem, God’s tabernacle, will express Him. Every part of this city will be neat, clean, and properly built. Every aspect of it will express God. The church today as God’s habitation is also His expression. The church is both for Christ’s satisfaction and for God’s habitation. In the church, a miniature of the coming New Jerusalem, Christ is satisfied and God is expressed
14得复兴的人类，万民，要住在新耶路撒冷这神的帐幕周围，他们要在那里享受神。
14Restored mankind, the nations, will live around the New Jerusalem as the tabernacle of God, and they will enjoy God there.
陆 神的乐园
VI. THE PARADISE OF GOD
15新耶路撒冷也是神的乐园。按照圣经，乐园不只一种。许多基督徒认为伊甸园是个乐园，（创二，）然而，圣经并没有称伊甸园为乐园。因此，圣经里只有两个乐园，就是在路加十三章四十三节主耶稣所题的乐园，以及新耶路撒冷。
15The New Jerusalem will also be the paradise of God. According to the Bible there is more than one kind of paradise. Many Christians consider the garden of Eden as a paradise (Gen. 2:8). However, the Bible8 does not call the garden of Eden a paradise. Thus, in the Bible, there are just two paradises, the paradise mentioned by the Lord Jesus in Luke 23:43 and the New Jerusalem.
16当那个强盗求主耶稣在祂来进入祂国的时候记念他，主耶稣对他说，『我实在告诉你，今日你要同我在乐园里了。』（路二三43。）只有读几处别23:43的经节，我们才能找出这乐园的地点。路加二十三章四十三节启示，主耶稣死后随即到乐园去。行传二章二十七节和三十一节启示，主耶稣死后到阴间去；马太十二章四十节指明，阴间是在『地心里，』主耶稣死后到那里去了三天三夜。阴间有一处快乐的部分，被比喻为亚伯拉罕的怀抱，就是拉撒路所去的地方。（路十六23。）所以，在路加二十三章四十三节主耶稣所题的乐园，就是阴间里快乐的部分。按路加十六章主的话，阴间有两部分，在这两部分之间有深渊。拉撒路死了，到阴间快乐的部分，就是亚伯拉罕所在之处。但财主死了，却到痛苦的部分。有些基督教教师，如司可福博士（Dr.），相信在基督复活的时候，阴间快乐的部分就迁移到第三层天上。在原本司可福串珠圣经里，对路加十六章二十三节有一注解，大意就是如此。他还用林后十二章二至四节作为这一说法的根据。有些人将这些经节里保罗的话，解释为乐园现今在第三层天上。然而，你若照著原文仔细读这段话，就会看见事实正好相反。保罗在这章乃是见证，他已经得著整个宇宙的完整异象，这宇宙分为三部分：诸天、地和地底下的地方。（见腓二10。）保罗已经知道地上的事、天上的事和乐园的事。这是对林后十二章二至四节正确的领会。（见第二十篇信息，第二九三至二九六面。）这为阴间快乐部分的乐园，仍在地底下的阴间里。
16To the thief who asked the Lord to remember him when He came into His kingdom, the Lord Jesus said, “Truly I tell you, today you shall be with Me in Paradise” (Luke 23:43). Only by studying a number of other verses can we locate this paradise. Luke reveals that immediately after His death, the Lord Jesus went to paradise. Acts 2:27 and 31 reveal that after the Lord Jesus died, He went to Hades, and Matthew 12:40 indicates that Hades is in “the heart of the earth,” where the Lord Jesus went for three days and three nights after His death. In Hades there is a pleasant section likened to Abraham’s bosom, where Lazarus went (Luke 16:23). Thus, the paradise mentioned by the Lord in Luke 23:43 is the pleasant section of Hades. According to the Lord’s word in Luke 16, there are two sections in Hades, and between these sections there is a great chasm. When Lazarus died, he went to the pleasant section of Hades, where Abraham was. But when the rich man died, he went to the section of torment. Some Christian teachers, such as Dr. Scofield, believe that at the time of Christ’s resurrection the pleasant Scofield section of Hades was transferred to the third heaven. The original Scofield Reference Bible has a note on Luke 16:23 to this effect. Second Corinthians 12:2-4 is also used as a ground for saying this. Some interpret Paul’sword in these verses to mean that paradise is now in the third heaven. However, if you read this portion of the Word carefully according to the Greek text, you will see that it proves the opposite. In this chapter Paul was testifying that he had received a complete vision of the entire universe, which is divided into three sections: the heavens, the earth, and the region under the earth (See Phil. 2:10). Paul had come to know the things on earth, the things in heaven, and the things in paradise. This is the correct understanding of 2 Corinthians 12:2-4. (See message twenty, pp. 242-245). Paradise, the pleasant section of Hades, is still in Hades underneath the earth.
17有的教训说，当基督复活那天，在乐园里的旧约圣徒被迁到天上，这说法并不正确。五旬节那天，就是主复活后五十天，彼得说，『大卫并没有升到诸天之上。』（徒二34。）甚至那时，大卫仍然不在天上。所以，关于这事传统的教训既不正确也不可靠。按圣经准确的话，阴间有快乐的部分，称为乐园，得救之人脱体的灵与魂现今在那里，等候复活的时候。在原则上，魂脱离身体，意思就是赤身；没有一个赤身的人能进到神面前。所以，已死圣徒的灵与魂在阴间快乐的部分，等候复活的日子，使他们能穿上荣耀复活的身体，重新穿上衣服。新耶路撒冷是神的乐园，这与阴间的乐园不同。新耶路撒冷的乐园是永远的，远超过阴间的乐园，阴间的乐园仅仅是暂时的住处。在新耶路撒冷里神的乐园，在国度时代是得胜者的赏赐，（启二7，）在永远里是一切蒙神救赎之人共同的分。（启二一7。）所有已死的圣徒都要复活，要穿上复活的身体，最终都要进入新耶路撒冷，那里就是他们的乐园。
17The teaching that the Old Testament saints in paradise were transferred to heaven on the day of Christ’s resurrection is not accurate. On the day of Pentecost, fifty days after the Lord’s resurrection, Peter said, “David is not ascended into the heavens” (Acts 2:34). Even at that time, David was still not in heaven. Hence, the traditional teachings regarding this matter are neither accurate nor trustworthy. According to the accurate word of the Bible, there is a pleasant section in Hades, called paradise, where the disembodied spirits and souls of the saved presently are, waiting for the time of resurrection. In principle, for a soul to be disembodied means that it is naked, and no naked person can come into God’s presence. Thus, the spirits and souls of the departed saints are in the pleasant section of Hades waiting for the day of resurrection that they may put on a glorious resurrection body and be clothed again. The New Jerusalem as the paradise of God is different from the paradise in Hades. The paradise of the New Jerusalem, which is eternal, will be vastly superior to the paradise in Hades, which is merely a temporary lodging. The paradise of God in the New Jerusalem will be a reward to the overcomers in the kingdom age (2:7) and a common portion to all God’s redeemed in eternity (21:7). All the dead saints will be resurrected, will put on a resurrection body, and eventually will enter into the New Jerusalem, which will be their paradise