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启示录生命读经 · 第64篇

新耶路撒冷（六）

The New Jerusalem (6)
拾 肆殿
XIV. ITS TEMPLE
1在前几篇信息里，我们已经看过城本身、根基、城墙、门和街道。现在我们来看殿，这在圣经里是非常重要的题目。
1In previous messages we have considered the city proper, the foundations, the wall, the gates, and the street. Now we come to the temple, a very significant topic in the Bible
一 主神全能者和羔羊
A. The Lord God the Almighty and the Lamb
2启示录二十一章二十二节说，『我未见城内有殿，因主神全能者和羔羊为城的殿。』这节清楚的说，新耶路撒冷里没有殿，主神全能者和羔羊为城的殿。在旧约里，神的帐幕是神殿的前身。新耶路撒冷乃是神的帐幕，（启二一3，）作神的殿。这指明在新天新地里，神的殿要扩大成为一座城。城的尺寸，长宽高都相等，（启二一16，）指明全城就是至圣所，也就是内殿；所以城内没有殿。二十二节的殿，原文不是指一般包括至圣所及圣所的整个殿；乃是指内殿，就是至圣所。主神全能者和羔羊就是内殿；这表征神和羔羊自己是我们事奉神并居住的地方。圣城是神的帐幕，是为给神居住；神和羔羊是殿，是为给蒙救赎的圣徒居住。在新天新地里，新耶路撒冷乃是神与人相互的居所，直到永远。整座新耶路撒冷城乃是至圣所，而神和羔羊是这城里的殿。我们若将这两点放在一起，就会领悟这座城就是神和羔羊。因为整座城是至圣所，并且因为神和羔羊是内殿，所以这城就是神和羔羊。
2Revelation 21:22 says, “And I saw no temple in it, for its temple is the Lord God the Almighty and the Lamb.” This verse clearly says that in New Jerusalem there will be no temple. The Lord God the Almighty and the Lamb are its temple. In the Old Testament the tabernacle of God was the precursor, or the forerunner, of the temple of God. New Jerusalem as the tabernacle of God (v. 3) will be the temple of God. This indicates that in the new heaven and new earth the temple of God will be enlarged into a city. The three equal dimensions of the city (v. 16) indicate that the whole city will be the Holy of Holies, the inner temple. Hence, there will be no temple in it. The Greek word for temple in verse 22, naos, does not denote the whole temple in a common way including the Holy of Holies and the Holy Place. Rather, it denotes the inner temple, the Holy of Holies. This inner temple is the Lord God the Almighty and the Lamb, signifying that God and the Lamb will be the place in which we serve God. The holy city as the tabernacle of God is for God to dwell in, and God and the Lamb as the temple are for us to dwell in. In the new heaven and new earth, the New Jerusalem will be a mutual dwelling place for both God and man for eternity. The entire city of New Jerusalem is the Holy of Holies, and God and the Lamb are the temple in this city. If we put these two points together, we shall realize that this city is God and the Lamb. Because the whole city is the Holy of Holies and because the inner temple is God and the Lamb, the city is God and the Lamb
3再者，整座城也称为帐幕，（启二一3，）正如男孩是男人的前身，帐幕也是殿的前身。在殿出现之前，先有帐幕；但帐幕达到丰满，就成了殿。因此我们需要记住三点：整座城是至圣所，殿是神自己和羔羊，以及整座城是帐幕。我们把这三点放在一起，便看见神自己就是整座新耶路撒冷城。
3Furthermore, the whole city is called the tabernacle (v. 3). Just as a boy is the precursor of a man, so the tabernacle is the precursor of the temple. Before the temple appears, there is the tabernacle. But when the tabernacle comes into its fullness, it becomes the temple. Therefore, we need to keep three points before us: that the whole city is the Holy of Holies; that the temple is God Himself and the Lamb; and that the whole city is the tabernacle. When we put all these points together, we see that God Himself is the whole city of New Jerusalem.
4然而，我们在别处曾指出，整座新耶路撒冷城也是蒙神救赎者活的组成。一面，神就是整个城；另一面，这城是蒙救赎者活的组成。你若觉得用你天然的心思很难理解这事，那么让我问你这问题：我们不是说今天的召会就是基督，我们不也是说召会是所有信徒的组成么？一面，召会是所有信徒的组成，另一面，基督是头也是身体。所以我们就有『身体基督』这个辞。林前十二章十二节指明，基督不仅是头，也是身体；『就如身体是一个，却有许多肢体，而且身体上一切的肢体虽多，仍是一个身体，基督也是这样。』召会和新耶路撒冷的原则是一样的。召会是基督的扩大。基督自己是个别的基督，但召会是团体的基督，是扩大并扩展的基督。所以，召会是基督的扩展，基督的扩大。同样，新耶路撒冷是三一神的扩大和扩展。许多热心宗教的人不会同意这种说法，因为他们缺少经历。有些人甚至毁谤我们，说我们教导进化成神。我们不承认这种毁谤的指控，但我们的确说，我们是神的扩展和神的扩大。今天反对且批评我们的人得成全之后，他们会说，『李弟兄，你是对的，我们为著曾反对你向你道歉。我们在恩典时代没有经历，为这缘故，我们愚昧的反对你。但我们在国度时代受了对付，并且已经得成全了。既然我们一同在永世里，我们要与你和好，求你赦免我们。』若有人说这话，我会告诉他们，我在恩典时代已经赦免他们了。迟早，在今世、来世或永世，反对我们的人必须承认，圣经终极的启示描绘出新耶路撒冷是神的扩大。
4However, as we have pointed out elsewhere, the whole city of New Jerusalem is also a living composition of all God’s redeemed ones. On the one hand, God is the entire city; on the other hand, the city is a living composition of the redeemed. If you find this difficult to grasp with your natural mind, let me ask you this question: Do we not say that the church today is Christ, and do we not also say that it is a composition of all the believers? On the one hand, the church is a composition of all the believers; on the other hand, Christ is both the Head and the Body. Hence, we have the term, the Body-Christ. First Corinthians 12:12 indicates that Christ is not only the Head, but also the Body: “For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.” The principle in both the church and New Jerusalem is the same. The church is the enlargement of Christ. Christ Himself is the individual Christ, but the church is the corporate Christ, Christ enlarged and expanded. Therefore, the church is Christ’sex pans i on, Christ’s enlargement. In like manner, New Jerusalem is the enlargement and the expansion of the Triune God. Many religious people will not agree with such a statement because they lack experience. Some would even slander us, saying that we teach evolution into God. Although we repudiate this slanderous accusation, we do say that we are the expansion of God and the enlargement of God. After those who oppose and criticize us today are perfected, they may say, “Brother Lee, you were right. We apologize for opposing you. When we were in the dispensation of grace, we did not have the experience. For this reason, we were so foolish as to oppose you. But we were dealt with during the dispensation of the kingdom, and we have been perfected. Now that we are together in eternity, we want to be reconciled to you and ask you to forgive us.” If any will say this, I will tell them that I forgave them already in the dispensation of grace. Sooner or later, in this age, in the next age, or in eternity, those who are opposing us will have to admit that the ultimate revelation of the Bible portrays the New Jerusalem as the enlargement of God
5新耶路撒冷是殿也是帐幕。这就是说，新耶路撒冷不仅是神的扩大，是殿；她也是帐幕，神和羔羊以自已为帐幕，覆庇祂所救赎的人。启示录七章十五节论到大批的群众在天上的殿里事奉神，说，『所以他们在神宝座前，昼夜在祂殿中事奉祂；坐宝座的要用帐幕覆庇他们。』神要用自己覆庇祂所救赎的人。在诗篇九十篇一节摩西说，『主阿，你世世代代作我们的居所。』摩西认识神自己是我们永远的居所，我们永远的住处，诗篇九十篇是这事的豫言。我并不在意住在天上的大厦里，我宁愿住在神里面，甚至住在神的扩大里。我们天然的心思绝不会想到，我们能住在神里面；虽然如此，整座新耶路撒冷城将是神自已作我们的居所。神的扩展和扩大要作我们永远的城，我们要住在其中直到永远。所有蒙神救赎的人都要在神和羔羊这殿里，事奉并居住。在旧约和新约里，帐幕都是殿的前身。当主耶稣成为肉体的时候，祂支搭帐幕在我们中间，（约一14，）并且祂也是殿。（约二～21。）今天召会就是殿。（林前三16。）在圣经里，一再使用帐幕和殿这两个辞。因此，我们若要认识新耶路撒冷，就必须研读新旧约里所有关于帐幕和殿的部分。严格说来，帐幕主要的不是给人居住，乃是为作神的居所。最终新耶路撒冷要作神和人的居所，这就是说，她是相互的居所。神要作我们的居所，我们也要作祂的居所。主说，『你们要住在我里面，我也住在你们里面，』（约十五4，）这话就是互为居所的小影。住在主里面，意思就是以祂为我们的居所，为我们的住处。当我们以主为我们的居所，祂就住在我们里面。这个居住是相互的，因为我们住在主里面，主也住在我们里面。不必等到要来的新耶路撒冷，我们才住在主里面，并且让主住在我们里面。我能刚强的见证，很多时候我知道我真是在主里面，祂也的确住在我里面。甚至今天早上，我就住在祂里面，祂也住在我里面。这虽然很难解释，却是我们经历中的事实。我们都能见证，我们甚么时候住在祂里面，就立刻觉得祂正住在我们里面。你若说，『主耶稣，我何等感谢你，现今我住在你里面。』你立刻会深深觉得，祂正住在你里面。你无论在家、在工作或在学校里，都可以说，『哦，主耶稣，现今我住在你里面，』而你里面有个东西会说，『我也住在你里面。』这是要来新耶路撒冷的小影。新耶路撒冷将是我们与神和羔羊相互的居所。
5The New Jerusalem is both the temple and the tabernacle. This means that New Jerusalem will not only be the enlargement of God, the temple, but also the tabernacle, God and the Lamb overshadowing His redeemed with Himself as the tabernacle. Revelation 7:15, speaking of the great multitude serving God in the heavenly temple, says, “Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sits upon the throne shall spread His tabernacle over them.” God shall overshadow His redeemed ones by spreading Himself over them. In Psalm 90:1 Moses said, “Lord, thou hast been our dwelling place in all generations.” Moses knew that God Himself is our eternal dwelling place, our eternal habitation. Psalm 90 is a prophecy of this. I do not care to live in a heavenly mansion. I prefer to dwell in God, even in the enlargement of God. Our natural mind would never think that we could dwell in God. Nevertheless, the entire city of New Jerusalem will be God Himself as our habitation. The expansion and the enlargement of God will be our eternal city in which we shall dwell for eternity. All of God’s redeemed will serve and dwell in God and the Lamb as the temple. In both the Old Testament and the New Testament, the tabernacle was the precursor of the temple. When the Lord Jesus was incarnated, He tabernacled among us (John 1:14) and He was also the temple (John 2:19-21). Today, the church is the temple (1 Cor. 3:16). 19 These two terms, tabernacle and temple, are used again and again in the Bible. Hence, if we would know the New Jerusalem, we must study all the portions in the Old Testament and the New Testament concerning the tabernacle and the temple. Strictly speaking, the tabernacle was not mainly for people to dwell in; it was for God’s habitation. Eventually, New Jerusalem will be the habitation of both God and man. This means that it will be a mutual habitation. God will be our dwelling place, and we shall be His dwelling place. We have a miniature of this mutual habitation in the Lord’sword, “Abide in Me, and I in you” (John 15:4). To abide in the Lord means to take Him as our dwelling, as our habitation. When we take the Lord as our dwelling, He abides in us. This abiding is mutual, for we abide in the Lord, and He abides in us. There is no need to wait until the coming New Jerusalem to abide in the Lord and to have Him abide in us. I can testify strongly that many times I know that I am truly in the Lord and that He is actually abiding in Me. Even this morning I abode in Him and He abode in me. Although this is difficult to explain, it is nonetheless a fact in our experience. We all can testify that whenever we abide in Him, we immediately sense that He is abiding in us. If you say, “Lord Jesus, how I thank You that right now I am abiding in You,” you will immediately have the deep sense that He is abiding in you. Wherever you are, at home, at work, or at school, you can say, “O Lord Jesus, I am abiding in You right now,” and something within you will say, “And I am abiding in you.” This is a miniature of the coming New Jerusalem, which will simply be a mutual abiding place for us and for God and the Lamb.
6一面，我们是新耶路撒冷；另一面，新耶路撒冷是神和羔羊。这与今天召会的原则一样。一面我们是召会，另一面召会是基督。互为居所这件事是很深奥的。这座新城是我们的居所，也是神的居所。这和殿相似，殿先是神的居所，然后是祭司事奉神的地方。这座新城乃是神自己。我们要住在神里面事奉神。我们所事奉的神，就是我们在其中事奉祂的殿。何等奇妙！愿我们都这样深刻的经历祂。
6On the one hand, we shall be the New Jerusalem; on the other hand, it will be God and the Lamb. It is the same in principle with the church today. On the one hand, we are the church, and on the other hand, the church is Christ. This matter of the mutual dwelling place is deep and profound. The new city will be our dwelling place, and it will also be God’s dwelling place. It is similar to the temple, which was firstly God’s dwelling place and then the place where the priests served God. This new city will be God Himself. We shall dwell in God to serve God. The very God whom we serve will be the temple in which we serve Him. How wonderful! May we all experience Him in such a deep way
拾 伍光
XV. ITS LIGHT
7二十三节说，『那城内不需要日月光照，因有神的荣耀光照，又有羔羊为城的灯。』在千年国里，日光、月光都要加强；（赛三十26；）但在新天新地的新耶路撒冷里，却不需要日月光照。在新天新地里有日月，但在新耶路撒冷不需要日月光照，因为神作神圣的光，要照耀得更为明亮。城的殿是神自己，光也是神自己。除了神和羔羊之外，这城里没有别的。在新耶路撒冷里，神乃是一切。那是灯的羔羊凭著是光的神照耀，用神的荣耀，就是神圣之光的彰显，照亮这城。圣城既有这种神圣的光照，就无需天然的光，或人造的光。（启二二5。）那里无需天然的光。日头和月亮虽然在新天新地里，我们却不需要牠们，因为我们的居所比牠们明亮多了。人造的光也不需要。神自己就是圣城里的光。因为基督是召会里的光，所以今天在召会生活里也是如此。
7Verse 23 says, “And the city has no need of the sun nor of the moon that they should shine in it, for the glory of God illumined it, and its lamp is the Lamb.” In the millennium the light of the sun and the moon will be intensified (Isa. 30:26). But in the New Jerusalem in the new heaven and the new earth there is no need of the sun nor of the moon. The sun and moon will be in the new heaven and new earth, but they will not be needed in New Jerusalem; for there God, the divine light, will shine much more brightly. The temple of the city is God Himself, and the light is also God Himself. Apart from God and the Lamb, there is nothing in this city. In the New Jerusalem, God is everything. The Lamb as the lamp shines with God as the light to illumine the city with the glory of God, the expression of the divine light. Since such a divine light will illumine the holy city, it has no need of any other light, whether created by God or made by man (22:5). There will be no need of natural light. Although the sun and moon will be in the new heaven and new earth, we shall have no need for them because our dwelling place will be much brighter than either of them. Man- made light will not be needed either. God Himself will be the light in the holy city. Because Christ is the light in the church, it is the same today in the church life.
8二十三节说，羔羊基督是灯。神是光，而基督是灯。光需要盛光者。我们绝不该将基督与神分开，或将神与基督分开。事实上，神与基督就是一个光。神是内容，基督是盛光者，是彰显。这使我们领会与传统教训不同的神圣三一。这节描述神是光，子基督是灯。正如光在灯里作其内容，藉著灯得彰显，父神也在子里，藉著子得彰显。在新耶路撒冷里没有黑夜，因为『不再有黑夜。』（启二二5。）在新天新地里，仍有昼夜之分，但在新耶路撒冷里就没有这样的区分。城外有黑夜，城内却没有黑夜，因为我们有神自已作更强烈的光，不分昼夜，一直照耀。二十四节说，『列国要藉著城的光行走。』在千年国里，月光必像日光，日光必加七倍。（赛三十26。）我信在新天新地里，日光要比这个更明亮。然而二十四节说，列国要在城的光里行走。这证明城内的光比天然的光强烈。神要照透这城，这照耀比日月更为明亮。事实上，列国不需要行在日月的光中，因为他们要行在新耶路撒冷的照耀里。今天召会该是如此照耀的光，我们的邻舍都该行在我们照耀的光中。今天召会是带光体，带著基督为光照耀这世代。我们需要成为这样照耀的召会。遗憾的说，基督教中几乎没有光照耀。因为缺少照耀，就很难区别基督徒和非基督徒。召会的人该有所不同，这不同并不是人造的标记，乃是因著我们的照耀。我们必须照耀，使列国能在我们的光里行走。
8Verse 23 says that the Lamb, Christ, is the lamp. God is the light, and Christ is the lamp. The light needs the light-bearer. We should never separate Christ from God or God from Christ. Actually, God and Christ are one light. God is the content, and Christ is the light-bearer, the expression. This affords us an understanding of the Trinity that is different from the traditional teaching. This verse describes God as the light and Christ, the Son, as the lamp. As the light is in the lamp to be its content and to be expressed through the lamp, so God the Father is in the Son to be expressed through the Son. In New Jerusalem there will be no night, for “night shall be no more” (22:5). In the new heaven and new earth there will still be the distinction between day and night, but in the New Jerusalem there will be no such distinction. Outside the city there will be night, but within the city there will be no night because we shall have an eternal divine light, God Himself. Verse 24 says, “And the nations shall walk by its light.” In the millennium the light of the moon will be as the light of the sun, and the light of the sun will be intensified sevenfold (Isa. 30:26). I believe that in the new heaven and the new earth the light of the sun will even be brighter than this. Nevertheless, verse 24 says that the nations will walk in the light of the city. This proves that the light in the city will be stronger than the natural light. God will shine through the city, and this shining will be brighter than either the moon or the sun. Actually, the nations will not need to walk in the sunlight or in the moonlight, for they will walk in the shining of New Jerusalem. The church should be such a shining light today, and all our neighbors should walk in the light of our shining. Today the church is the light-bearer, bearing Christ as the light shining to this generation. We need to be such a shining church. I am sorry to say that there is very little shining in Christianity. Due to this lack of shining, it is difficult to distinguish Christians from non-Christians. With the church people, there should be a difference, a difference not of some man-made designation, but a difference because of our shining. We must shine so that the nations may walk in our light
拾 陆荣耀
XVI. ITS GLORY
9十一节描述新耶路撒冷的荣耀，『城中有神的荣耀；城的光辉如同极贵的宝石，好像碧玉，明如水晶。』神的荣耀就是神的彰显，也就是彰显出来的神。当神彰显出来的时候，那就是荣耀。我们已被命定要得这荣耀，并蒙召来得这荣耀。（林前二7，彼前五10，帖前二12。）现今我们正在变化好进入这荣耀，（林后三18，）并要被带进这荣耀里。（来二10。）至终我们要与基督同得这荣耀，（罗八17，30，）在新耶路撒
9In verse 11 we have a description of the glory of New Jerusalem, “Having the glory of God. Her light was like a most precious stone, as a jasper stone, clear as crystal.” The glory of God is the expression of God, God expressed. When God is manifested, that is glory. We have been ordained for this glory and called to this glory (1 Cor. 2:7; 1 Pet. 5:10; 1 Thes. 2:12). We are being transformed into this glory (2 Cor. 3:18), and we shall be brought into it (Heb. 2:10). Eventually, we shall be glorified with Christ (Rom. 8:17, 30) to bear the glory of God for God’sex press i on in the New Jerusalem.
10冷里带著神的荣耀作神的彰显。
10
11十一节的『光，』原文意发光体，或带光体。今天信徒是光的儿女，（弗五8，）乃是世上的光，（太五14，）显在弯曲悖谬的世代中。（腓二15。）至终，新耶路撒冷是所有圣徒的组合，要成为发光体，将那是光的神照耀在周围的列国之上。新耶路撒冷荣耀的光辉，如同极贵的宝石。这宝石不是光，乃是发光体。这宝石本身没有光，乃是那位是光的神作到宝石里面，并透过宝石照耀出去。这指明我们既是要来之新耶路撒冷的一部分，就必须凭著是照耀之光的神作到我们里面，而变化为宝石，使我们成为发光体，照耀著作神的彰显。
11The Greek word translated light in verse 11 means luminary” or “light-bearer.” Today the believers as children of light (Eph. 5:8) are the light of the world Matt. 5:14), shining in the midst of a crooked and perverse generation (Phil. 2:15). Eventually, New Jerusalem as a composition of all the saints will be the light-bearer, shining forth God as light over the nations around her. The brightness of the glory of New Jerusalem is like a most precious stone. This precious stone is not the light, but the light-bearer. It does not have light in itself, but the light, which is God, has been wrought into it and shines out through it. This indicates that as a part of the coming New Jerusalem, we must be transformed into precious stones with God wrought into our being as the shining light that we may be the light-bearer to shine as God’sex press i on
拾 柴显出来的样子
XVII. ITS APPEARANCE
12城显出来的样子『好像碧玉，明如水晶。』（启二一11。）碧玉是神显出来的样子。（启四3。）新耶路撒冷的光好像碧玉，带著神显出来的样子，藉著发光彰显神。整座新耶路撒冷城就是神。光是神，城的荣耀是神的彰显，城显出来的样子是神自己启示给列国。这真是美妙。这一切都应当在今天的召会生活中。召会是神的殿，神自己在召会中是我们的居所；祂也是光，藉著我们向所有的邻舍照耀出去，这光也是召会的荣耀和显出来的样子。这就是召会生活。
12The appearance of the city is “as a jasper stone, clear as crystal” (v. 11). Jasper is the appearance of God (4:3). The light of the New Jerusalem is like jasper stone, bearing the appearance of God to express God by her shining. The whole city of New Jerusalem is just God. The light is God, its glory is the expression of God, and its appearance is God Himself revealed to the nations. This is wonderful. All this should be found in the church life today. The church is God’s temple. God Himself in the church is our dwelling place, and He is also the light which shines out through us to all our neighbors and which is also the glory and appearance of the church. This is the church life.