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启示录生命读经 · 第65篇

新耶路撒冷（七）

The New Jerusalem (7)
拾 捌中心
XVIII. ITS CENTER
1每个国家都有一个中心。国家的中心就是首都，是中央政府的所在地。新耶路撒冷也有一个中心，就是我们救赎神的宝座，神和羔羊的宝座。（启二二1。）我们已经指出，这卷书的前一段（启一1～十一19）以神的宝座为中心，后一段（启十二1～二二21）以神的殿为中心。我们也曾看过『殿中的宝座』这辞。（启十六17，见第四十九篇和第五十篇信息，第六六四至六六六面，六六八至六六九面、六七一至六七三面。）到启示录末了，神的宝座是在殿中。所以，宝座和殿成为一个。我们的神不仅是宝座上的神为著祂的行政，也不仅是殿里的神为著祂的彰显。祂乃是在殿里宝座上的神，为著藉祂的行政而有祂的彰显。神的宝座是为著祂的行政，神的殿是为著祂的彰显。宝座在殿中，意思就是神的行政是为著祂的彰显。神的一切行政都是使祂能得著彰显。在将来的永远，神的宝座要在新耶路撒冷的中心，而祂的彰显要延伸到周围。所以，我们的神是行政的神，也是彰显的神。
1Every nation has a center. The center of a nation is its capital, the place where the central government is located. The New Jerusalem also has a center, which is the throne of our redeeming God, the throne of God and of the Lamb (22:1). We have pointed out that in the first section of this book (1:1—11:19) the throne of God is the center and that in the second section (12:1—22:21) the temple of God is the center. We have also considered the phrase “out of the temple from the throne” (16:17, see messages forty-nine and fifty, pp. 568-570, 572-573, 575-576). At the end of the book of Revelation, the throne of God is in the temple. Thus, the throne and temple have become one. Our God is not only the God on the throne for His administration, nor only the God in the temple for His expression. He is the very God on the throne in the temple for His expression through His administration. God’s throne is for His administration, and God’stem ple is for His expression. The fact that the throne is in the temple means that God’sad ministration is for His expression. All that God administrates is that He might be expressed. In eternity future God’s throne will be in the center of New Jerusalem, and His expression will extend to the circumference. Therefore, our God is both the God of administration and the God of expression
一 神和羔羊的宝座
A. The Throne of God and of the Lamb
2启示录二十二章一节说，『天使又指给我看在城内街道当中一道生命水的河，明亮如水晶，从神和羔羊的宝座流出来。』『神和羔羊的宝座，』一个宝座既为著神，也为著羔羊，表征神和羔羊乃是一─祂是羔羊神，是救赎的神，是神那救赎者。在永世里，坐宝座的神乃是我们救赎的神，从祂的宝座有生命水的河流出来，作我们的供应和满足。这描述三一神─神、羔羊和生命水所象征的那灵─如何在祂元首权柄（宝座的权柄所含示的）之下，将自己分赐给祂所救赎的人，直到永远。
2Revelation 22:1 says, “And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street.” The throne of God and of the Lamb, one throne for both God and the Lamb, signifies that God and the Lamb are one—the Lamb-God, the redeeming God, God the Redeemer. In eternity, the very God who will sit on the throne is our redeeming God, from whose throne proceeds the river of water of life for our supply and satisfaction. This depicts how the Triune God— God, the Lamb, and the Spirit, symbolized by the water of life—dispenses Himself into His redeemed under His headship (implied in the authority of the throne) for eternity.
3请注意没有两个宝座，一个为著神，另一个为著羔羊。按基督教里所用的传统说法，这节题到神和羔羊，意思就是两个不同的身位，神和羔羊，在一个宝座上。神和羔羊如何能坐在一个宝座上？他们并肩而坐么？在二十一章二十三节，我们找著针对这些问题正确解答的线索。这节将神比作光，将羔羊比作灯。光和灯不能分开，也不能并肩而立；光乃是从灯里照耀出来的。所以是光的神在那是灯的羔羊里。神和羔羊不是并肩而坐，这位神乃是在那是灯的羔羊里，藉著羔羊照耀出来。我愿意看看那些用神圣三一传统教训反对我们的人，要如何解释神和羔羊在同一宝座上。最好不要用『身位』这辞，因为用这辞就把我们缠住，叫我们无法照著纯正的话透彻的领会圣经。圣经启示神是光，羔羊是灯。至终，因为光是在灯里，二者就不是两个实体，乃是一个实体的两面。人的语言很难解释神圣的三一，因为我们简直没有字汇或辞句可恰切的表达。虽然如此，我们却有一幅图画，描绘神是光，羔羊基督是灯。二者坐在一个宝座上，这事实指明祂们不是两个，乃是一个。那位在宝座上的，是创造的神，也是救赎的羔羊。所以，我们可以称祂为羔羊神。这就是说，祂是救赎的神。这位救赎的神在祂行政的宝座上，是要将祂自己分赐到所有蒙祂救赎的人里面。
3Notice that there are not two thrones, one for God and another for the Lamb. According to the traditional terms used in Christianity, the reference to God and the Lamb means that two distinct Persons, God and the Lamb, are on one throne. How could God and the Lamb sit on one throne? Do they sit side by side? In 21:23 we find a clue to the correct answer to these questions. In this verse God is likened to light and the Lamb is likened to a lamp. The light and the lamp cannot be separated; neither can they stand side by side. Rather, the light shines out from within the lamp. Therefore, God as the light is in the Lamb as the lamp. God and the Lamb are not sitting side by side; rather, the very God is within the Lamb as the lamp and shines out through Him. I would like to see how those who use the traditional teachings of the Trinity to oppose us would explain how God and the Lamb are on the same throne. It is better not to use the term person; for by using it we become entangled and are not able to understand the Bible thoroughly according to the pure Word. The Bible reveals that God is the light and that the Lamb is the lamp. Eventually, because the light is in the lamp, these are not two entities; they are one entity in two aspects. It is very difficult to explain the Trinity in human language because we simply do not have the vocabulary or the terminology to express it adequately. Although we do not have the proper words, we do have a picture of God as light and of Christ, the Lamb, as the lamp. The fact that both are sitting on one throne indicates that They are not two, but one. The One on the throne is both the God who created and the Lamb who redeemed. Hence, we may call Him the Lamb-God. This means that He is the redeeming God. This redeeming God i son the throne of His administration that He may dispense Himself into all His redeemed.
二 在金山的山顶
B. On the Top of the Golden Mountain
4新耶路撒冷的宝座是在金山的山顶，这座城里的独一街道最终导向宝座。主耶稣曾从祂的宝座降到地上来，为要将神带到人里面；这是三一神从祂自己出来临到人类。当我们接受祂到我们里面时，我们就浸入祂里面。受浸是真正进入三一神，（太二八19，）而进入三一神就是初步进入新耶路撒冷。我们通过珍珠门之后，立刻发现自己在纯金的街道上，领我们上达神的宝座。
4The throne in New Jerusalem is on top of the golden mountain. The one street in this city eventually leads to the throne. The Lord Jesus came down to earth from His throne that He might bring God into man. This is the Triune God coming out of Himself to reach mankind. When we received Him into us, we were baptized into Him. Baptism is the real entrance into the Triune God (Matt. 28:19, Gk.), and the entrance into the Triune God is the initial entrance into New Jerusalem. Immediately after we pass through the pearl gates, we find ourselves on the golden street that leads us upward to the throne of God.
三 是生命供应的惟一源头
C. As the Unique Source of the Life Supply
5在新耶路撒冷中心神的宝座，是生命供应的惟一源头。神藉著祂的行政，将祂自己分赐到我们里面作生命，作生命的供应，作永远、绝对、包罗万有的恩典。神将祂自己分赐到我们里面，有赖于祂的行政。为这缘故，在今天的召会生活里有神圣的权柄和召会的管理。今天在召会生活里有神圣的管理，这管理来自神的宝座。召会中神圣的权柄是为著让神将祂自己分赐到我们里面作生命，作生命的供应，作全丰全足的恩典。只有藉著顺从神的权柄，神的管理，我们才能有分于祂全丰全足的恩典。
5The throne of God in the center of New Jerusalem is the unique source of the life supply. It is by His administration that God dispenses Himself into us as life, as the life supply, and as the eternal, absolute, all-inclusive grace. His dispensing of Himself into us depends upon His administration. For this reason, in the church life today there is divine authority and church government. There is a divine government in the church life today, and this government comes from the throne of God. The divine authority in the church is for God to dispense Himself into us as life, as the life supply, and as the all-sufficient grace. Only by submitting ourselves to God’s authority, God’s government, can we share in His all-sufficient grace
四 带著元首的神圣权柄
D. With the Divine Authority of the Headship
6在新耶路撒冷中心神和羔羊的宝座，象征在基督里神为首的神圣权柄。生命的供应从这权柄流出来，对生命供应的享受把我们带到这权柄之下。生命的水流不仅给我们生命的供应，也带给我们神圣的权柄。在生命的水流里有生命的供应，和带著生命交通的神圣权柄。我们有分于生命的供应，就在生命的交通中被带到神的权柄之下。
6The throne of God and of the Lamb in the center of New Jerusalem symbolizes the divine authority of God’she ad ship in Christ. The life supply flows out of this authority, and the enjoyment of the life supply brings us under this authority. The flow of the water of life not only affords us the life supply, but also brings to us the divine authority. In the flow of the water of life there are the life supply and the divine authority with the fellowship in life. When we participate in the life supply, we are brought under God’s authority in the fellowship of life
7很遗憾，有些基督徒利用倪弟兄所著『属灵的权柄』（SpiritualAuthority）一书，使自己成为在别人之上的权柄。这种权柄是自命的。真正的权柄乃是来自新耶路撒冷中心神行政的宝座，藉著与神在生命的交通中享受生命的供应。
7I am sorry that some Christians utilize Brother Nee’s book, Spiritual Authority, to make themselves an authority over others. This kind of authority is self- assumed. Genuine authority comes from the throne of God’sad ministration in the center of New Jerusalem, through the enjoyment of the life supply in the fellowship of life with God
拾 玖生命的供应
XIX. ITS LIFE SUPPLY
一 生命水的河
A. The River of Water of Life
8现在我们必须来看那坐在宝座上救赎的神，如何将祂自己分赐到所有蒙祂救赎的人里面。神是藉著从宝座流出来的河将祂自己分赐到我们里面。按照一节，这河称为『生命水的河。』这河就如创世记2:10-14，诗篇46:4，以西结47:5-9的河所豫表的，是表征在其流中生命的丰盛。这是一道河，流遍圣城的四方，就像创世记二章十至十四节的一条河分为四道。这一道河连同牠的丰富，在我们对神生命之灵各面的丰富（罗八2，十五30，帖
8Now we must consider how the redeeming God sitting on the throne dispenses Himself into all His redeemed. God dispenses Himself into us by means of the river proceeding out of the throne. According to verse 1, this river is called “a river of water of life.” The river, as typified by the rivers in Genesis 2:10-14, Psalm 46:4, and Ezekiel 47:5-9, signifies the abundance of life in its flow. It is one river, flowing through the four directions of the holy city like the four heads of the one river in Genesis 2:10-14. This one river with its riches becomes many rivers in our experience, as indicated in John 7:38.
9前一6，帖后二13，加五22～23）所有不同的经历中，成了许多道河，如约翰七章三十八节所指明的。
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10生命水象征神在基督里成为那灵，将自己流进祂所救赎的人里面，作他们的生命和生命的供应。这是从裂开磐石流出的水（出十七6，民二十11）所豫表的，也是从主耶稣被扎的肋旁流出的水（约十九34）所象征的。这里的生命水成了一道河，从神和羔羊的宝座流出来，供应并浸透整个新耶路撒冷，所以这城充满神圣的生命，在神生命的荣耀中彰显祂。我们需要更详细的来看这道河。创世记二章十节说，『有河从伊甸流出来滋润那园子，从那里分为四道。』照著这节，一条河至终成为四道，到达地的四方。在旧约里有许多经文说到这条河。诗篇四十六篇四节说，『有一道河；这河的分汊，使神的城欢喜。』以西结四十七章说，从殿的门槛下流出来的水成了『可洑的水，不可蹚的河。』（结四七5。）同章九节说，『这河水所到之处，凡滋生的动物，都必生活。』新约里也题到这条河。林前十章四节论到以色列人和他们在旷野飘流的事，说，『也都喝了一样的灵水；所喝的是出于随行的灵磐石，那磐石就是基督。』以色列人因著口渴发怨言的时候，神吩咐摩西击打磐石，就有水从磐石流出来给百姓喝。（出十七1～6。）摩西如此作，耶和华就『使水从磐石涌出，叫水如江河下流。』（诗七八16。）从被击打的磐石流出来的水豫表赐生命的灵。在约翰福音里，主耶稣说到这灵。在约翰四章十节，主对撒玛利亚的妇人指明，祂是赐活水者；并且在十四节祂说，『人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。』不仅如此，在约翰七章三十七、三十八节主耶稣说，『人若渴了，可以到我这里来喝。信入我的人，就如经上所说，从他腹中要流出活水的江河来。』这里我们看见，一条河成了许多条河。那惟一的生命水河乃是神生命的灵。（见罗十五30，帖前一6，帖后二13，加五22～23，罗八2。）那生命水河的生命有许多不同的方面，这些不同的方面就是活水的江河。所以我们若要领会二十二章一节所说生命水河的意义，就必须追溯全本圣经中河流这件事的起源和发展。1从神和羔羊的宝座流出来我们已经看见，这道生命水的河从羔羊神的宝座流出来。这道河一点不差就是神涌流的灵成为赐生命的灵。在二十二章一节我们看见三一神─神、羔羊和河。神是父，是源头；羔羊是子，是救赎主；河是那灵。因此有父为源头，子为流道，灵为水流。因此在二十二章一节，我们看见三一神的流。这是一幅三一神将祂自己分赐到我们里面的图画。祂从自己里面流出来，流入祂所救赎的人里面。三一神这样分赐到我们里面，乃是出自神行政的宝座。这就是说，神的分赐在于祂的行政。这在今天的召会生活中也是如此。生命供应和神全足恩典的分赐，乃是出自神行政的宝座。最终，在新耶路撒冷里，这分赐要达到那城的每一部分，全城都要被三一神所充满、浸透并饱和。如此这城就要彰显神。我年轻的时候，无法领会启示录二十二章一节。我读到一个宝座和一道河，却不晓得这些东西的意义。那时我甚至不知道这道河呈螺旋形。因为我没有看见甚么，就不能领会甚么。藉著四十多年的经历，我渐渐领会那流自救赎神宝座之生命水河的意义。藉著经历我看见，甚么时候我顺从救赎神，愿意以祂为我的元首，就立刻觉得有个活的东西在我里面涌流。这不是一种教训或解释；这完全是一种经历。有一天我能说，『现在我领会启示录二十二章一节了。在我里面的确有一个宝座。因为我顺从这宝座的元首权柄，就有个东西在我里面涌流。』这一幅生命水的河流自救赎神宝座的图画给我们看见，我们必须以救赎神为我们的元首，为我们的权柄，并且顺从祂的元首权柄。若是这样，祂的宝座就得以建立在我们的灵里，甚至建立在我们的全人里。赐生命的灵就从这被建立的宝座，在我们里面涌流。这宝座是神行政的中心，带著祂为首的主权，为要将祂自己分赐到一切祂所救赎的人里面，使我们被祂自己浸透、饱和，成为祂的彰显。
10The water of life is a symbol of God in Christ as the Spirit flowing Himself into His redeemed people to be their life and life supply. It is typified by the water that came out of the riven rock (Exo. 17:6; Num. 20:11) and is symbolized by the water that flowed out of the pierced side of the Lord Jesus (John 19:34). Here, this water of life becomes a river, proceeding out of the throne of God and of the Lamb to supply and saturate the entire New Jerusalem. Thus, it is filled with the divine life to express God in His glory of life. We need to see this river in more detail. Genesis 2:10 says, “And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads.” According to this verse, the one river eventually became four heads reaching the four directions of the earth. There are many other references to this river in the Old Testament. Psalm 46:4 says, “There is a river, the streams where of shall make glad the city of God.” In Ezekiel 47 the water that issues out from under the threshold of the house becomes “waters to swim in, a river that could not be passed over” (v. 5). Verse 9 of the same chapter says that “every thing shall live whither the river cometh.” This river is also mentioned in the New Testament. Speaking of the children of Israel and their wandering in the wilderness, 1 Corinthians 10:4 says, “And all drank the same spiritual drink; for they drank of a spiritual rock which followed them, and the rock was Christ.” When the children of Israel murmured because of their thirst, God told Moses to smite the rock and that water would come out of it for the people to drink (Exo. 17:1-6). Moses did so and the Lord “brought streams also out of the rock, and caused waters to run down like rivers” (Psa. 78:16). The water that came out of the smitten rock was a type of the life-giving Spirit. The Lord Jesus spoke of this Spirit in the Gospel of John. In John 4:10 the Lord indicated to the Samaritan woman that He was the giver of living water, and in verse 14 He said, “Whoever drinks of the water that I shall give him shall by no means thirst forever; but the water that I shall give him shall become in him a spring of water welling up into eternal life.” Moreover, in John 7:37 and 38 the Lord Jesus said, “If anyone thirst, let him come to Me and drink. He who believes in Me, as the Scripture said, out of his innermost being shall flow rivers of living water.” Here we see that the one river becomes many rivers. The rivers of living water are the many flows of the different aspects of life of the unique river of water of life, which is God’s Spirit of life (see Rom. 15:30; 1 Thes. 1:6; 2 Thes. 2:13; Gal. 5:22-23; Rom. 8:2). Thus, if we would understand the meaning of the river of water of life mentioned in 22:1, we must trace the origin and development of this matter of the river throughout the Scriptures. 1. Proceeding out of the Throne of the Lamb-God We have seen that the river of water of life proceeds out of the throne of the Lamb - God. This river is nothing less than the flowing Spirit of God as the life - giving Spirit. In 22:1 we see the Triune God — God, the Lamb, and the river. God, the Father, is the source; the Lamb, the Son, is the Redeemer; and the river is the Spirit. Hence, we have the Father as the source, the Son as the course, and the Spirit as the flow. Therefore, in 22:1 we see the flow of the Triune God. This is a picture of the Triune God dispensing Himself into us. He is flowing Himself out of Himself into His redeemed ones. This dispensing of the Triune God into us comes out of God’s administrating throne. This means that God’s dispensation depends on His administration. This is true in the church life today. The dispensing of the life supply and of God’sa ll-sufficient grace issues out of the throne of God’sad ministration. Eventually, in the New Jerusalem this dispensing will reach every part of the city, and the entire city will be filled, saturated, and permeated with the Triune God. In this way the city will express God. When I was young, I could not understand Revelation 22:1. I read about a throne and a river, but I had no idea what these things meant. At that time I did not even realize that the river was a spiral. Because I did not see anything, I could not understand anything. Gradually, through the experiences of more than forty years, I have come to understand the meaning of the river of water of life proceeding out of the throne of the redeeming God. Through my experience I saw that whenever I submitted to my redeeming God, willing to take Him as my head, I immediately sensed something living flowing within me. This was not a teaching or an interpretation; it was altogether an experience. One day I could say, “Now I understand Revelation 22:1. I do have a throne within me. Because I submit myself to the authority and headship of this throne, I have something flowing within.” This picture of the river of water of life flowing out of the throne of the redeeming God shows us that we must take our redeeming God as our head and as our authority and submit to His headship. If we do this, His throne is established in our spirit and even throughout our entire being. Out of this established throne, the life - giving Spirit flows within us. This throne is the center of God’sad ministration with His headship for the dispensing of Himself into all His redeemed that we may be saturated and permeated with Himself to be His very expression.
2 在街道当中涌流
2. Flowing in the Middle of Its Street
11这道生命水的河在新耶路撒冷的街道当中涌流。圣城的街道是纯金，（启二一21，）金象征神圣的性情。生命水的河在街道当中流著，表征神圣的生命在神圣的性情里涌流，作神赎民日常生活的惟一道路。那里有神圣生命的涌流，那里就有神圣的性情作圣别的道路，给神的百姓凭以行事；那里有神圣性情的圣别道路，那里就有神圣生命的涌流。神圣的生命和作圣别道路之神圣的性情，总是并行的。所以神生命水的河，是顺著神圣的道路便于应用的。我们是藉著行在这生命的道路中，享受这生命水的河。
11This river of water of life flows in the middle of the street of New Jerusalem. The street of the holy city is gold (21:21), which symbolizes the divine nature. The river of water of life proceeding in the middle of the street signifies that the divine life flows in the divine nature as the unique way for the daily life of God’s redeemed people. Where the divine life flows, there is the divine nature as the holy way by which His people walk; and where the holy way of the divine nature is, there the divine life is flowing. The divine life and the divine nature as the holy way always go together. Thus, the river of water of life is available along this divine way, and we enjoy it by walking in the divine way
3 明亮如水晶
3. Bright as Crystal
12一节也说，生命水的河明亮如水晶。这就是说，生命水毫无模糊、不透明之处。这生命水在我们里面涌流时，就纯净我们，使我们透明如同水晶。没有一样东西比我们里面生命的流更明亮。假定你正在百货公司买东西，甚么时候你对里面神圣生命的规律说『阿们，』你就不仅会得著加强、滋润和复苏，你也会明亮如水晶。你不仅对一件事明亮，实际上对每件事都明亮。
12Verse 1 also says that the river of water of life is bright as crystal. The fact that the water of life is bright as crystal means that it has no dimness or opaqueness. When this water of life flows in us, it purifies us and makes us transparent. Nothing is more clear than the flow of life within us. Suppose you are shopping in a department store. Whenever you say “Amen” to the inner regulation of the divine life, you will not only be strengthened, watered, and refreshed; you will also become crystal clear. You will be clear not only about one item, but about virtually everything
13生命水越在我们里面涌流，就越带走那些遮蔽我们视线的东西。这水给我们清澈的视力，使我们的全人、我们的环境以及与我们有关的一切都明亮如水晶。许多基督徒受过教导，能藉著读圣经明白神的旨意。已往我试著这样明白神的旨意，但我越读圣经，就越眼瞎；因为我在读圣经的时候，运用心思分析圣经说甚么，或是要我作甚么。我们许多人有过同样的经历。我们越分析圣经，就越眼瞎。我们不该想要藉著分析圣经来明白神的旨意，我们应当说，『主耶稣，我爱你，我顺从你的元首地位和权柄。主阿，在我全人里面建立你的宝座。』你若这样作，就会立即享受里面的流，这流要使你在神圣的生命里明亮如水晶。凡与你、你的环境以及你的景况有关的一切，都要成为透明的。我们的经历见证这是真实的。
13The more the water of life flows within us, the more it carries away those things that veil our sight. It gives us clear insight, and it makes our being, our situation, and everything related to us crystal clear. Many Christians have been told that they can know God’s will by reading the Scriptures. In the past I tried to know God’s will in this way. But the more of the Scriptures I read, the more blind I became, because in my reading of the Bible I exercised my mentality to analyze what the Scriptures were saying or what they were telling me to do. A great many of us have had the same kind of experience. The more we analyzed the Bible, the more blind we were. Instead of trying to know God’s will by analyzing the Scriptures, we should say, “Lord Jesus, I love You and I submit myself to Your headship and authority. Lord, establish Your throne in my entire being.” If you do this, you will immediately enjoy the inner flow, and this flow will make you crystal clear in the divine life. Everything related to you, your situation, and your condition will become transparent. Our experience testifies that this is true.
14许多青年人非常关切婚姻的事，想要在这件事上明白主的旨意。首先他们为婚姻祷告，求主显明祂为他们所豫备的人；然后他们到长老跟前交通。长老也许告诉他们一些关于年龄、教育、种族、家庭背景、个性、和属灵的原则。四十多年前，我就是给人这些原则的专家。每逢青年人问我婚姻的事，我总是指出这些事，叫他们考虑。他若是北方人，我甚至会劝他不要和南方人结婚，因为他们之间有差别。还有，我会鼓励他与个性相似的人结婚。他若是急性子，我会告诉他不要和慢性子的姊妹结婚。已往我很有说服力，青年人同意我所说的。然而，在现实的情况中，我们发现只照原则分析是没有用的。我们越是仅仅照著年龄、教育、种族、个性和属灵光景来分析，就越受到蒙蔽。许多年之后主给我看见，要在婚姻上明白祂旨意的路，并不是这样分析。只要简单的顺从祂的元首权柄，并让祂的流在你里面运行。祂的流越在你里面运行，你就越明亮如水晶。我们都必须顺从主，并且行走在神圣性情的纯金道路上。只有一条路─纯金的路。我们必须顺从基督的元首权柄，并且说，『主耶稣，你是我的元首，也是我主宰的主。我顺从你。』我们这样作，里面就会有怎样的流！并且有怎样的供应！立刻，这流使我们明亮，叫我们确知主的旨意。我们这样作，就能说，『我的眼睛上没有帕子。一切帕子都已经除去，我很明亮。在我看来，整个情况都明亮如水晶。』这不是教训，这是经历。你惟有藉著经历才能领会这事。
14Many young people are very concerned about the matter of marriage and want to know the Lord’s will regarding this matter. Firstly, they pray about it, asking the Lord to show them the one He has prepared for them. Then they come to the elders for fellowship. The elders may give them a number of principles regarding age, education, race, family background, disposition, and spirituality. More than forty years ago, I was an expert in giving out principles such as these. Whenever a young person consulted me about marriage, I always pointed out these matters for his consideration. If he were from the north, I would even advise him not to marry a person from the south because of the differences between them. Furthermore, I would encourage him to marry a person with a similar disposition. If he had a quick disposition, I would tell him not to marry a sister with a slow disposition. In the past, I was rather persuasive, and the young people agreed with me. However, when we were in the actual situation, we found that analyzing merely according to the principles did not work. The more we analyzed merely according to age, education, race, disposition, and spirituality, the more veiled we were. After a number of years, the Lord showed me that the way to know His will concerning marriage is not to analyze in this way. Rather, it is simply to submit yourself to His headship and let His flow move within you. The more His flow moves within you, the more crystal clear you will become. We all must submit ourselves to the Lord and walk the golden way of the divine nature. There is only one way—the golden way. We must submit to the headship of Christ and say, “Lord Jesus, You are my head and my sovereign Lord. I submit myself to You.” What an inner flow there is when we do this! And what an inner supply! Immediately, the flow makes us clear, and we are assured of the Lord’s will. When we do this, we shall be able to say, “There is no veil upon my eyes. Every veil has been taken away, and I am clear. The whole situation is crystal clear to my sight.” This is not a teaching; it is an experience. Only by experience can you understand this.
4 完全是白白的供应
4. Absolutely Free
15生命水河的水完全是白白的供应人。（启二二17，二一6。）我们要喝这水，不用付任何代价。生命水是白白供应的，但只有在神圣的路上才白白的供应，在别处都喝不到。所以我们必须来到神圣的路上，好取用活水。虽然你不用为著生命水付出甚么，但你的确需要行在纯金的街道上。所以，凡要得著生命水这白白礼物的，就必须悔改。悔改的意思就是改变你的心思，改变对生活的观念。甚至基督徒也需要改变他们对基督徒行事为人的观念。我们必须转离一切不是纯金街道的事物，来到纯金的街道上。这是悔改的真正意义。当我们从一切别的事物转到纯金街道之后，就能白白取用生命的水。从经历中我们都能见证，事情的确是这样。
15The water of the river of water of life is absolutely free (22:17; 21:6). There is no need for us to pay anything in order to drink of it. Although the water of life is free, it is free only on the divine way. It is not available anywhere else. Thus, we must come to the divine way in order to partake of the living water. Although you do not need to pay anything for the water of life, you do need to get on the golden street. Therefore, whoever desires to receive this free gift of the water of life must repent. To repent means to change your mind, to have a change in concept regarding your life. Even Christians need to have a change in their concept regarding their Christian walk. We must turn from everything that is not the golden street and come to the golden street. This is the true meaning of repentance. After we have turned from everything else to the golden street, we can take the water of life freely. We all can testify from our experience that this is so
二 生命树
B. The Tree of Life
16二节说，『在河这边与那边有生命树。』一棵生命树长在河的两岸，表征生命树是一种藤蔓，沿著生命水的流伸展、蔓延，给神的子民接受并享受。这树实现了神原初的心意，（创二9，）直到永远。因著人的堕落，生命树向人封闭了；（创三～24；）但藉著基督的救赎，又向信徒开启了。（来十19～20。）今天，享受基督作生命树是信徒共同的分；（约六35，57；）在千年国，得胜的信徒要享受基督这生命树作他们时代的赏赐；（启二7；）最终，在新天新地里，所有蒙神救赎的人都要享受基督这生命树作永远的分。（启二二14，19。）
16Verse 2 says, “And on this side and on that side of the river was the tree of life.” The one tree of life growing on the two sides of the river signifies that the tree of life is a vine, spreading and proceeding along the flow of the water of life for God’s people to receive and enjoy. It fulfills, for eternity, what God intended from the beginning (Gen. 2:9). The tree of life was closed to man due to his fall (Gen. 3:22-24), but opened to 22 believers by the redemption of Christ (Heb. 10:19-20). Today the enjoyment of Christ as the tree of life is the believers’ common portion (John 6:35, 57). In the millennial kingdom the overcoming believers will enjoy Christ as the tree of life as their reward (2:7). Eventually, in the new heaven and new earth, for eternity, all God’s redeemed will enjoy Christ as the tree of life as their eternal portion (22:14, 19).
1 基督作生命的供应
1. Christ as the Life Supply
17生命树是基督作我们生命的供应。首先基督是神的羔羊，为著我们的救赎；（约一29；）然后祂是生命树，为作我们生命的供应。（约六35。）基督的救赎是为著将祂自己分赐到我们里面，作生命的供应。祂不仅是神的羔羊，也是生命树。
17The tree of life is Christ as our life supply. Firstly, Christ was the Lamb of God for our redemption (John 1:29) and then the tree of life for our life supply (John 6:35). Christ’s redemption is for imparting Himself into us as the life supply. He is not only the Lamb of God, but also the tree of life.
2 长在生命河两岸
2. Growing on the Two Sides of the River of Life
18生命树长在生命河两岸。牠不是向上长，乃是蔓延像一种藤蔓，所以人能沿著生命水流享用牠。基督这生命树，乃是沿著生命水，就是那灵的流，作为便利取用的生命供应。那里有那灵的流，那里就有基督生命的供应。这全在于神圣的性情，并以神圣的性情作我们圣别的道路，如街道所象征的。这是圣城的供应，也是圣城得供应的路。
18The tree of life grows on the two sides of the river of life. It does not go up, but spreads like a vine. Hence, it is available along the flow of the water of life. Christ, as the tree of life, is the life supply available along the flow of the Spirit as the water of life. Where the Spirit flows, there the life supply of Christ is found. This is all in and with the divine nature as our holy way, as signified by the street. This is both the supply of the holy city and the way the city is supplied
19我花了多年才领会一、二节所说的三样东西：街道、河与生命树。河在街道当中，所以街道自然就成了河的两岸。生命树像一种藤蔓长在河的两岸。当我有了充分的经历，我才领会这些事。街道、河与树，都互相关联。你经由珍珠门进了城，走在纯金的街道之后，立刻就有了涌流的河；沿著这活水的流有生命树。这幅图画非常清楚。
19It took me years to understand three things mentioned in verses 1 and 2: the street, the river, and the tree of life. In the midst of the street is the river; hence, the street spontaneously becomes the two banks of the river. The tree of life grows as a vine on the banks of the river. Only when I had the adequate experience was I able to understand these things. The street, the river, and the tree are all interrelated. After you enter through the pearl gate and get on the golden street, you immediately have the flowing river. Along the flow of the living water is the tree of life. This picture is very clear
20现在让我们将这幅图画应用到我们日常的生活里。假定一位姊妹去百货公司买东西，在她进店以前，那作里面街道的神圣性情就开始规律她。没有话，只有内里的规律。这位姊妹进了店，拿起一样东西。里面的规律说，『放下，』但她为自己找理由，对自己说，这次买了没有关系，下不为例。然而从那时刻起，里面的流停止了。这位姊妹回家后，发觉无法祷告了。虽然她想要开口对主说些话，却没有话从她里面出来。这是消极的例证，说出我们不跟随里面神圣性情的规律会发生甚么事。现在我们来看积极的例证。假定里面的规律告诉这位姊妹不要买那样东西，她说，『阿们，主，阿们。』她立刻会发觉自己走在纯金的街道上，同时，她会觉得里面的流得了加强。她也会觉得里面的流带给她丰富的生命供应。这就是享受生命树。随后，她可能就不想再在店里逗留；当她离去的时候，甚至会想歌唱或呼喊阿利路亚。这就是行走在纯金的街道上，取用涌流的河并享受生命树一切丰富的意义。
20Let us now apply this picture to our daily living. Suppose a certain sister goes shopping in a department store. Even before she enters the store, the divine nature as the inner street begins to regulate her. There is no word, just an inward regulating. The sister enters the store and picks up a certain item. The inward regulating says, “Drop it,” but she excuses herself, telling herself that it is all right to buy that article this time and that she will not do it again. However, from that moment, the inner flow stops. After the sister comes home, she finds that she is not able to pray. Although she tries to open her mouth and say something to the Lord, no words come out of her inward being. This is a negative illustration of what happens when we do not follow the inward regulation of the divine nature. Let us now consider a positive illustration. Suppose when the inward regulation tells this sister not to buy that particular article, she says, “Amen, Lord, amen.” Immediately, she will find herself walking on the golden street. At the same time, she will sense that the inner flow is intensified and strengthened. She will also sense that the inner flow brings her the rich supply of life. This is the enjoyment of the tree of life. After that, she probably will have no further desire to stay in the store. As she leaves the store, she may even feel like singing or shouting hallelujah. This is what it means to walk on the golden street, to partake of the flowing river, and to enjoy all the riches of the tree of life.
21我们若用道理的方式，就很难领会纯金街道、生命水与生命树；但我们若查看自己的经历，就相当容易领会。甚么时候我们的全人顺从救赎神的元首权柄，祂的宝座就设立在我们里面，从这宝座流出生命河。这生命河流在纯金的街道当中，并且沿著这涌流的河还有生命树，牠是沿河生长的藤蔓，作我们丰富的生命供应。宝座在这里，等著我们顺从救赎神的元首地位和权柄。我们一顺从这元首地位，赐生命的灵立刻就在我们里面涌流，我们就发现自己在纯金的街道上。我们在纯金的街道上行走时，就发觉里面赐生命之灵的涌流是何等奇妙、清新、满足并供应人。我们需要千言万语来充分描述我们里面的这流。沿著这活水的流有生命树的丰富，这生命树长在河流的两边。这就是说，河流在那里，那里就有生命树供应我们。在我的经历中我有宝座，有生命水的涌流，也有基督作生命树，实际的长在我里面。这不是道理上的领会，这完全是生命中经历的事。
21It is difficult to understand the golden street, the water of life, and the tree of life if we approach them in a doctrinal way. But if we consider our experience, it is quite easy to understand them. Whenever we submit our entire being to the headship of the redeeming God, His throne is set up within us. Out of this throne flows the river of life. This river of life flows in the midst of the golden street, and along this flowing river there is the tree of life, which is a vine growing along the river as our rich life supply. The throne is here, waiting for us to submit to the headship and authority of the redeeming God. As soon as we submit to this headship, the life-giving Spirit immediately flows within us, and we find ourselves on the golden street. As we walk along the golden street, we find that the inward flowing of the life-giving Spirit is marvelous, refreshing, satisfying, and supplying. It would take a great many words to adequately describe this flow within us. Along this flow of the living water there are the riches of the tree of life that grows by the flow of the river. This means that where the flow of the river is, there is the tree of life to supply us. In my experience I have a throne, the flowing of the water of life, and Christ as the tree of life growing within me in a very practical way. This is not a doctrinal understanding; it is absolutely a matter of experience in life
3 生产十二样果子
3. Producing Twelve Fruits
22二节也说，生命树生产十二样果子，每月都结出果子。生命树的果子要作神赎民的食物，直到永远；这些果子始终是新鲜的，每月都结，每年结十二样果子。生命树结十二样果子，是说生命树的果子是丰富的，彀完成神永远的行政用的。请记住十二这数字的意义：这是为著神永远的经纶，在神行政中的完整。所以十二样果子是为著神的经纶，在神行政中永远的完整。这里题到『每月，』指明将来在新天新地里仍有月亮，划分十二个月；也仍然有太阳，将昼夜分开，各十二小时。七是代表召会的数字，表征神在祂现今的经纶里，与祂所造的人相加；十二是新耶路撒冷的数字，表征神在祂永远的行政里，与祂所造的人相调。新耶路撒冷有十二根基，上面有十二使徒的名字；还有十二个门，就是十二颗珍珠，门上有十二支派的名字；此外还有生命树的十二样果子。就空间说，城的长宽高各为一万二千斯泰底亚，是一千乘十二；城墙高一百四十四肘，是十二乘十二。就时间说，新天新地每年有十二个月，白天有十二小时，夜晚也有十二小时。
22Verse 2 also says that the tree of life produces twelve fruits, yielding its fruit each month. The fruits of the tree of life will be the food of God’s redeemed for eternity. They will be continually fresh, produced every month, twelve fruits yearly. The fact that there are twelve fruits means that the fruit of the tree of life is rich and sufficient for the completion in God’s eternal administration. Remember the significance of the number twelve: it is completion in God’sad ministration for His economy eternally. Thus, the twelve fruits are for the eternal completion in God’sad ministration for His economy. The mention of “each month” indicates that in the new heaven and new earth the moon will still be there to divide the twelve months. The sun will also be there to separate day and night into periods of twelve hours each. Although the number which represents the church is seven, signifying that God is added to man, His creature, in His present dispensation, twelve is the number of the New Jerusalem, signifying that God is mingled with man in His eternal administration. In the New Jerusalem are the twelve foundations with the names of the twelve apostles, twelve gates which are the twelve pearls with the names of the twelve tribes, and twelve fruits of the tree of life. As far as space is concerned, the city proper is twelve thousand stadia, one thousand times twelve, in three dimensions, and its wall is one hundred forty - four cubits, which is twelve times twelve. As for time, in the new heaven and new earth, there are twelve months yearly, twelve hours daily, and twelve hours nightly.
4 给所有蒙神救赎的人享受
4. Enjoyed by All God’s Redeemed
23所有蒙神救赎的人要享受生命树，直到永远。（启二二14。）我们享受生命树是为著神的行政。神救赎了我们，使我们享受生命树；而这享受乃是为著神永远经纶的行政。
23All God’s redeemed will enjoy the tree of life for eternity (22:14). Our enjoyment of the tree of life is for God’sad ministration. God redeemed us to enjoy the tree of life, and this enjoyment is for God’sad ministration of His eternal economy
5 叶子乃为医治万民
5. Its Leaves Being for the Healing of the Nations
24二节也说，『树上的叶子乃为医治万民。』在圣经里，叶子象征人的行为。（创三7。）按圣经的记载，人第一次使用叶子就是为自己作一遮盖。生命树的叶子象征基督的行为。重生的信徒吃生命树的果子，接受基督作内里的生命和生命的供应，使他们得享神圣的生命，直到永远；复兴的万民是靠生命树的叶子得医治，以基督的行为作外在的引导和规律，使他们过人的生活，直到永远。当万民注视主耶稣行事为人的方式时，主的行为就成为他们得医治的源头，并且这医治要维持他们人的生活直到永远。
24Verse 2 also says, “And the leaves of the tree are for the healing of the nations.” In the Bible, leaves are a symbol of man’s deeds (Gen. 3:7). According to the record of the Bible, the first time man used leaves was to make a covering for himself. The leaves of the tree of life symbolize the deeds of Christ. The regenerated believers eat the fruit of the tree of life, receiving Christ as their life and life supply inwardly, that they may enjoy the divine life for eternity; whereas the restored nations are healed by the leaves of the tree of life, taking the deeds of Christ as their guide and regulation outwardly, that they may live the human life forever. When the nations look at the way the Lord Jesus does things and behaves Himself, His deeds will become a source of healing to them, and this healing will maintain their human life forever
贰 拾作王
XX. ITS REIGN
25在新耶路撒冷里的人『要作王，直到永永远远。』（启二二5。）新耶路撒冷要作王，万民都在其照耀之下。启示录二十一章二十四节说，『列国要藉著城的光行走。』在今世末了，吹第六号和第七号时，地上大部分的居民都要被杀，其余的要在基督回到地上时，在祂荣耀的宝座前受审判。被定罪的山羊要受咒诅，在火湖里灭亡；被称义的绵羊却要蒙福，承受那从创世以来为他们所豫备的国。（太二五31～46。）他们不会得救、重生，像新约的信徒一样；他们只不过要被复兴到人起初被造的情形。他们是千年国里列国的人民，在其中得胜的信徒是君王，（启二十4，6，）得救的以色列遗民是祭司。（亚八20～23。）千年国之后，列国中有一部分受了魔鬼迷惑而背叛主，就被天上降下的火烧灭。（启二十7～9。）其余的要迁到新地作列国，住在新耶路撒冷周围，并藉著城的光行走；他们就是二十一章三至四节所说神的百姓。他们是受造却未重生的人，要因生命树叶子的医治而得维持，（启二二2，）永远活在受造时的情形中。即使对他们，也不再有死亡；（启二一4；）他们在新耶路撒冷神圣荣耀的照耀下，就也不在黑暗里。启示录二十一章二十四节也说，『地上的君王必将自己的荣耀带进那城。』在这里地上的君王就是新地上列国的王。那些蒙救赎、得重生的信徒要作王管理这些君王，（启二二5，）基督就要作万王之王，直到永远。这里的荣耀指荣美，（太五16，见恢复本来二9注3，）而他们的尊贵是指他们身分上的宝贵和他们地位上的尊严。（参斯一4。）
25Those in New Jerusalem “shall reign forever and ever” (22:5). The New Jerusalem will reign over the nations under its shining. Revelation 21:24 says, “And the nations shall walk by its light.” At the end of this age a great part of the inhabitants of the earth will be killed during the time of the sixth and seventh trumpets. The rest will be judged by Christ at the throne of His glory when He comes back to earth. The condemned ones, the “goats,” will be cursed to perish in the lake of fire, while the justified ones, the “sheep,” will be blessed to inherit the kingdom prepared for them from the foundation of the world (Matt. 25:31-46). They will not be saved and regenerated as the New Testament believers; they will only be restored to the original state of man as created by God. They will be the nations as citizens of the millennial kingdom, in which the overcoming believers will be kings (20:4, 6) and the saved remnant of Israel will be priests (Zech. 8:20-23). After the millennial kingdom, a part of these nations, deceived by the Devil, will rebel against the Lord and will be consumed by fire from heaven (20:7-9). The rest will be transferred to the new earth as the nations, living around the New Jerusalem and walking by its light. They will be the peoples mentioned in 21:3 and 4. They, as the created but unregenerated man, will be maintained to live forever in their created state by the healing of the leaves of the tree of life. Even to them there will be no more death (21:4). Under the shining of the New Jerusalem with the divine glory, neither will they be in darkness. Revelation 21:24 also says of New Jerusalem that “the kings of the earth bring their glory into it.” The kings of the earth here are the kings of the nations in the new earth. The redeemed and regenerated saints will be kings over these kings (22:5), and Christ will be the King of kings for eternity. The glory of the nations will be their choice produce (Gen. 31:1, 16; Esther 1:4), and their honor will be their preciousness in condition and their dignity in position.