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第七篇　神在羔羊里流出作生命

祭司职分与神的建造

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　　新耶路撒冷这一幅图画，乃是全本圣经的结论。我们必须看见，全本圣经讲了许多事、许多话；到末了，就用启示录末两章作一个结论。这个结论不是仅仅用话语来说明，乃是描绘了一幅图画，用图意来表达。图意比话语丰富多了，所谓一幅图画胜过千言万语。人讲多少篇话，还不如一幅简单地图画，所给人的认识那么透彻。
　　神比我们有智慧。祂在全本圣经中讲的事，实在千头万绪，并且极其深奥。所以若是到圣经末了，神再用话语来结论，就不知需要多少话语。从创世记到启示录，已经用了六十六卷书说到整个人类的过程，以及神在人中间的经过。若是在结论时，仍要用话语讲说，就真不知需要多少的话，可能长篇大论都还讲不清楚。所以神就在圣经末了，很智慧的用一幅图画描写祂历代所作的事，作为全本圣经的一个结论。
　　圣经里，凡正面的事物，没有不包括在新耶路撒冷里的。而反面的一切，也有一个对比的结局，就是火湖。至终，所有反面的都在火湖里，所有正面的都在新耶路撒冷里。可以说，圣经开头一直到末了所记载一切正面的事，最终都归结在新耶路撒冷里。所以，新耶路撒冷乃是全本圣经一切正面事物的结论。
　
　　描写新耶路撒冷的这一幅图画，是以一个宝座和一道长着生命树的生命水河为中心。在全本圣经六十六卷中，启示录末了两章说到新耶路撒冷的这一段是独立的。而在二二1~5，讲到宝座和活水时，笔法也是独立的。因为二十一章已经把新耶路撒冷的各面都说过了，好像没有可说的了，什么都完全了。然而，二十二章却重新起了一个头，好像还有一个故事，说到在新耶路撒冷里，有神和羔羊的宝座；从这宝座流出一道生命水的河，流在城内街道当中，明亮如水晶，河里长着生命树。所以，新耶路撒冷这一段的记载，是以宝座和－启示录一道长着生命树的生命水河，作为最终的结论。
　　全本圣经是以新耶路撒冷为结论，而新耶路撒冷又是以宝座流出一道生命水的河作结论。因此，这段话乃是全本圣经最终的结论，也是全本圣经最中心的一点。这最终的结论，最中心的一点，把全本圣经都贯通了。全本圣经所讲的故事，由正面说，就是从神和羔羊的宝座，流出一道生命水的河，河里长着生命树。全本圣经就是以这个作中心、作路线。
　
　　说到宝座和活水，需要加上两点解释。第一，神是在羔羊里。启二二1说，“生命水的河，…从神和羔羊的宝座流出来。”这里说神和羔羊，并且这里的宝座是单数的，不是多数的。这里没有两个宝座，只有－启示录一个宝座。既是一个宝座，神和羔羊如何坐呢？有的人说是并肩而坐，因为圣经说，羔羊坐在神的右边（参太二六64，可十四62，路二二69，徒五31）。要注意，读经不是一件简单的事。千万不要以为，羔羊坐在神的右边，所以神就坐在羔羊左边。不能这样说。圣经说，神要基督坐在祂的右边；这个右边是首位的意思。圣经是以右为首、为上、为优；以左为次、为下、为劣。所以，基督坐在神的右边，意思是神把首位给祂，而不是说，祂和神并肩而坐，有两个位置。另外，启示录也给我们看见，羔羊是灯，神是光（二一23）。谁都承认，光是在灯里面，光和灯不是并排的。所以神和羔羊，乃是指着神在羔羊里；如同光和灯，是指光在灯里一样。
　　我们若再看约翰所写的福音书，就更能领会神和羔羊的意思。约翰福音开头说，“太初有话，话与神同在，话就是神。”（一1）而后又说，“话成了肉体，支搭帐幕在我们中间。”（14）等到这话出来成了肉体，施浸者约翰介绍祂说，这一位就是神的羔羊（29）。我们看见，一章起头说，这位成为肉体的话，就是神；到一章末了就说，这位话成肉体者，就是神的羔羊。开头是神，末了是羔羊，神和羔羊是无法分的，神就在羔羊里。你若把一章读透了，末了的结论也是：神和羔羊就是神在羔羊里。
　　再读十章，就看到这一位话成肉体的羔羊说，“我与父原是一。”（30）祂说，祂和父就是一。这里就更清楚，神和羔羊乃是指神在羔羊里面，－约翰福音二者乃是一。
　
　　第二，有的人将启示录二十二章的宝座，仅仅领会成掌权的宝座，而非施恩的宝座。然而，神并没有两个宝座，神只有－启示录一个宝座。神掌权的宝座就是施恩的宝座。－启示录一面说，这个宝座是掌权的（路二二30）；但另一面说，这个宝座乃是施恩的宝座（来四16）。
　　掌权的宝座是与君王有关，施恩的宝座是与祭司有关。我们得救的人乃是君尊的祭司。就着我们是神的国民、神的国度、神的君王说，神的宝座乃是掌权的宝座。就着我们是神的祭司说，神的宝座是施恩的宝座。希伯来书主要是说到祭司的事，所以说到神的宝座乃是施恩的宝座。四16节说，“我们只管坦然无惧地来到施恩的宝座前，为要受怜悯，得恩典，作应时的帮助。”祭司们所摸神的宝座，是施恩的一面，不是掌权的一面。
　　启一6、五10节、二十6节，－启示录一面说我们是神的祭司，－启示录一面又说我们是神的君王。这两面到了圣经末了，就有一个结论，总结在神的宝座上。我们这些蒙救赎的人，以君尊的身分摸神的时候，是摸着一个掌权的宝座；以祭司的身分摸神的时候，是摸着一个施恩的宝座。
　
　　这一道生命水的河，以及沿河生长的生命树，就是神的流出。神不再隐藏祂自己，神不再只是住在人所不能靠近的光中（提前六16），神已经出来了。而神的出来，乃是以流出的方式出来的。
　　圣经中有许多事例说到神的流出。比方，磐石裂开流出水来（出十七6）；从主耶稣在十字架上被扎的肋旁流出血和水来（约十九34）；有一道河从神的殿流出来（结四七1~12）。这些都是说到神自己的流出。
　　神所以出来，而且是流出来，乃是为要作人的生命。而祂作人的生命，完全是以饮食的方式，给人吃，给人喝。我们若是读过全本圣经，就会看见，神出来到人中间是流出来，并且是以饮食的方式，给人接受到里头，作人的生命。
　　总括来说，生命树很清楚是指神的儿子基督。神头一步流出来就是话成肉体，来作子，作神的彰显；子神就是父神的彰显。子神来到人中间，就是基督。祂自己说，祂来是要叫人得生命（约十10）。又说，祂就是生命（十一25）。并且也说，祂就是从天上降下来生命的粮，要给人吃（六33，35）。希奇的是，祂甚至说，这生命的粮就是一棵树，吃祂的人，就是祂身上的枝子（十五5）。你把这些话默想贯通，就能清楚看见，生命树乃是指神头一步的流出，作了人可吃的食物。
　　这一位基督在地上时，一面说祂是从天上降下来生命的粮，人吃了就不饿，并要因祂活着（六35，57）。另一面说，祂有活水给人喝（四14）。七章告诉我们，这活水就是圣灵，而且这位圣灵要流出成为江河（38~39）。这和启示录末了所说的正好相同（二二1）；启示录给我们看见，这一道生命水的河，就是流到人里面，给人接受的圣灵。
　　生命水河的这边与那边长着生命树（2），启示出神两步的流出。神头一步流出来，是在祂的儿子里面作人生命的粮食；神第二步流出来，是在祂的圣灵里作神的活水。总括的说，沿生命水河生长的生命树，或者说，有生命树长在其中的生命河，乃是描绘在圣灵里的基督。神流出来，作人生命的粮食，也作人生命的活水。祂在祂的儿子里作粮食，在祂的灵里作活水；而这个粮食和活水，是联在一起的。基督是随着圣灵，是在圣灵里给人享受的。
　
　　千万不要把这些都看作是地理上的地方。直到现在，许多人还带着天然的观念，以为我们得救了，将来就有一个地方可去。其实，在圣经中，特别在新约里，人无法读出一个清楚地记载，说到得救的人究竟到那里去。今天人传福音，最喜欢说到归宿问题。但请你们再想一想，在新约里有没有告诉我们，得救之人的归宿在哪里？我们读不到得救以后要去什么地方。如果得救的人一定要去一个地方，那个地方就是神人调和；神人调和就是地方。
　　这是我们不太领会得来的，就如主耶稣复活后，明明是带着骨和肉，但是祂却能自由出入门关得紧紧的屋子（约二十19~20）。有关神的事，我们不能仅仅用理智来领会。读过科学的人都知道，我们眼睛所看的，并不一定是准确的。一样东西看起来是蓝色，其实它本身不一定是蓝色。你看是蓝色，这是你的眼光。再如我们到底是在地球上面，还是在地球下面？你说，你在地球上面；但美国人也说，他们是在地球上面。这都是我们观感的问题。我们非常有限的眼光和观感，不能用来测量将来在荣耀里的光景。若是我们只用有限的领会力来测度神的事，我们就太愚笨了。
　　可惜，人因着一直在自己的老观念里，所以对将来荣耀的领会，至今仍脱不开“地方”，总想将来要上天堂，去一个光明美丽的地方。其实，我们不必这样在意地方问题。比方说，一个吃奶的婴孩只要在妈妈怀中，就没有地方的问题；在皇宫里也行，在茅屋里也可以，反正都有奶喝。同样的，神的救恩不是把我们救到祂之外的一个地方，乃是把我们救到祂里面。所以，不要把新耶路撒冷领会作将来的一个地方，一个天堂。
　　照启示录末两章的记载，约翰并没有看见人居住在新耶路撒冷里。十二使徒没有住在里面，以色列十二支派的人也没有住在那里。反之，我们看见十二使徒就是根基，十二支派就是门。这些都是图意。假使有一幅图画，里面有一块石头，上面写着一个人的名字，那就是示意，表明这块石头是指着这一个人。所以，照圣经的描写，新耶路撒冷这座城实实在在不重在说到人将来要住在里面，而是重在说到其中的构成就是将来有分于圣城的人。
　　因此，不是说没有新耶路撒冷，的确是有新耶路撒冷；只是新耶路撒冷不像基督教一般传统信仰所教导的，仅仅是一个地方。若是你我仅仅把新耶路撒冷领会成一个地方，就有很大的麻烦。我们在领会新耶路撒冷的事上必须蒙拯救，脱离地方的观念，才能看见新耶路撒冷乃是一个奥秘的神人调和。
　　或许有人会说，这不过是属灵的意思，新耶路撒冷总还有实体的一面。这样领会都是局限于人现有的观念。等到新耶路撒冷来到那天，这种观念就自然没有了。正如我们现在不懂主在复活后，门关着，祂怎么进到屋子里？（约二十19。）然而，等到那天我们被提之后，这个问题就没有了。我们所以还有这个问题，不懂为什么门没有开，主就能进入，乃是因为我们还在旧造里，许多的观念还在时间和空间的范围里。等到我们被提、身体改变形状，就没有这个问题了。
　　我们被提、身体改变形状，会使我们在观念上有大改变，就像一只毛毛虫从蛹羽化为蝴蝶，小鸡从鸡蛋里孵出来那样，完全转变了。你我今天在这个物质的身体里，尤其是经过了堕落，似乎无法脱开这物质的观念。然而，等到我们被提、身体改变形状，新耶路撒冷完全实现出来，你是其中的一部分，我也是其中的一部分，那时我们就根本不会认为那是我们住的地方了。
　　我们若是不说明这一点，人对新耶路撒冷就不能有正确的领会。圣经明说，生命树是基督，生命河是圣灵，人若偏要领会成一个地方，一个物质的地点，就很难讲得通了。所以请大家领会，新耶路撒冷所着重的并不在于一个地方，乃是那一位在羔羊里成功救赎的神，如何在祂的掌权并施恩里，流出来作人生命的粮食和生命的活水。神的宝座不仅是个掌权的故事，也是个施恩的故事；神乃是在祂的掌权并施恩里流出来，作人生命的粮食和生命的活水。
　
　　全本圣经所讲的，就是神来作羔羊，并在羔羊的身分里，从祂掌权并施恩的宝座，把祂自己流出来。祂到处都掌权，到处都施恩，并且把祂自己流出来，流到人里面。一面说，祂在祂儿子里是人的粮食；另一面说，祂在祂的灵里是人的活水。祂这样流出来给人接受并享受，结果这些享受祂的人，就是让祂通过的人，就变化成为金子、珍珠和宝石。
　　创世记二章清楚记载，人原是土造的（7）。林前十五章也明说，头一个人是出于地，乃属土；那属土的怎样，凡属土的也怎样（47~48上）。所以，我们这些亚当的子孙原来都是属土的。然而神每一次显出来，都像宝石。出埃及二十四章记载，神显出来有宝石的光景（10）。在启示录四章，神显出来的样子也像宝石（3）。神没有一点土的成分，神的一切全像宝石。但哥林多前书又告诉我们：“那属天的怎样，凡属天的也怎样。”（十五48下）所以属乎神的人，也都要变成宝石。怎样变成呢？就是神进到人里面作生命，作生命的粮、生命的水，给人享受而变化成的。
　　你有了这一个亮光，再去读经，就会看见全本圣经从亚当、亚伯一路下来，就是这条线，都是讲这个故事。开头时给人看见羔羊（创三21，四4），随后逾越节来到，这羔羊就变作食物了（出十二1~14）。接下去，吗哪接替羔羊作食物，生命的粮就来了（十六31~35）。再者，又有磐石裂开，活水流出来，给人喝（十七6）。以色列人在旷野中，一路上享受的就是吗哪和活水。等到他们进了迦南，那地一面有五谷，另一面有山，有河（申八7~8）。这意思是，不仅有吃的，还有喝的。圣经描写迦南是流奶与蜜之地（出三8，17）；奶和蜜不只是动物和植物两种生物的结晶，更是粮食和水的调和。奶和蜜既是食物，又是饮料，不只可喝，也可吃，又因为是出于生命的，所以能叫人得着生命的供应。这些都是圣经里的含意。
　　圣经除了在正面讲神作羔羊，从祂的宝座流出来，作人生命的粮、生命的水这件事之外，就没有讲其他的了。从正面来看，全本圣经就是讲这件事。凡这样让祂流通的，末了都变化成为金子、珍珠和宝石。凡不接受神，不让神流通的，末了都是火湖里的材料。
　　所以，圣经一开头就记载，人一被造出来，就被摆在生命树跟前；在那里有一道河，河水所流之处有金子、珍珠和宝石，而后就产生一个配偶（创二7~24）。全本圣经就是讲这件事：神流出来作生命树，作生命河，叫人变质，成为金子、珍珠和宝石，而同被建造，成为祂的配偶。祂是怎样流出来的呢？乃是作为羔羊，从祂的宝座流出来；这宝座是掌权的宝座，也是施恩的宝座。
　　从反面来看，圣经还有另一道流，就是一道火流。水流是从创世记二章就有的，而火流是从三章才有的。人一犯了罪，神就安设了四面转动发火焰的剑，把守生命树的道路（22~24）；火流就是从那里开始的。到了但七10就说，“从祂面前有火河流出。”这一道火流，把宇宙间一切不是出乎神的，都冲刷到火湖里去。圣经是以水和火结束的，－但以理一座城是水城，－但以理一个湖是火湖。新耶路撒冷是一座生命水河的城，里面满了生命的水；而城外的火湖里满了火。历代凡背叛神的一切人、事、物，都要给火流冲到火湖里去（启二十15，二一8）。神的宝座是施恩的，也是掌权的。神的掌权是以火对付祂的仇敌；神的施恩是以水恩待祂所救赎的人。火流的结果成了火湖；水流的结果，是贯通一切神所救赎的人，把他们流得变质，成为新耶路撒冷城。
　　因着神是这样来作生命，在人里面流通，所以光也来了，道路也来了。启示录二十一章特别提到光，也特别提到道路（23~24）。这条道路是随着生命的水流，而光就是在羔羊里面的神。神来了就是光，也就是人的路。不仅如此，这城也就是殿，就是神与人同在（22）。城中有神的荣耀，这荣耀就是神自己彰显出来。凡是圣经里所说神给人得着的一切，无论是爱、光、恩典、道路，都在新耶路撒冷里面。
　
　　约翰福音这一卷书有很好的开头，但是似乎没有结束。约翰开头写得非常强，他说，“太初有话，话与神同在，话就是神。”（一1）但是到末了，他只记了一些主复活后零零碎碎的事。例如：门徒打了一百五十三条鱼（二一11）；主对彼得说，“你爱我比这些更深么？”（15；）还有“你跟从我罢”（19）。这些话好像没有一个结束。
　　事实上，约翰福音的结束是在启示录。启示录这卷书好像没有开头，却有很强的结束。实在说，约翰福音和启示录就是一卷书；约翰福音是前一半，启示录是后一半。前一半有很强的开始，却没有结束；后一半好像没有开始，却有很好的结束。约翰福音给我们看见，神在羔羊里作人的生命，叫人得着食物，也得着活水，而与祂有生命的关系。祂是树，人是枝子。启示录给我们看见，这些和祂发生关系的人，在一地一地就是祂的灯台（一20）。凡不在这灯台里面的人、事、物，神就用火来审判，最终进到火湖里去。末后，新耶路撒冷出来；这新耶路撒冷就是接受神作生命，与祂联结，同被建造的人所成功的一个大人。神在他们中间作他们的一切。这是永远的结果，也是－启示录一个结论。可以说，启示录是约翰福音的结论；约翰福音里所说一切正面的事物，如帐幕、羔羊、新妇、光、道路、生命、活水、粮食等，最终都在新耶路撒冷里。
　　全本圣经就是讲神在祂的救赎里，也就是在羔羊里，借着祂的掌权和施恩流出来给人接受，作人的食物，也作人的活水。凡这样接受祂的人，结果都成为新耶路撒冷的一部分。不接受祂，不让祂流过的，最终都要到火湖里。所以，我们现在的责任，就在于怎样把祂接受进来，再让祂流出去。我们的祷告、唱诗、为神说话，就是让祂流出去。
　　原刊于一九六一年四月“话语职事”第一百十八期
　
　　新耶路撒冷这一幅图画，乃是全本圣经的结论。我们必须看见，全本圣经讲了许多事、许多话；到末了，就用启示录末两章作一个结论。这个结论不是仅仅用话语来说明，乃是描绘了一幅图画，用图意来表达。图意比话语丰富多了，所谓一幅图画胜过千言万语。人讲多少篇话，还不如一幅简单地图画，所给人的认识那么透彻。　　神比我们有智慧。祂在全本圣经中讲的事，实在千头万绪，并且极其深奥。所以若是到圣经末了，神再用话语来结论，就不知需要多少话语。从创世记到启示录，已经用了六十六卷书说到整个人类的过程，以及神在人中间的经过。若是在结论时，仍要用话语讲说，就真不知需要多少的话，可能长篇大论都还讲不清楚。所以神就在圣经末了，很智慧的用一幅图画描写祂历代所作的事，作为全本圣经的一个结论。　　圣经里，凡正面的事物，没有不包括在新耶路撒冷里的。而反面的一切，也有一个对比的结局，就是火湖。至终，所有反面的都在火湖里，所有正面的都在新耶路撒冷里。可以说，圣经开头一直到末了所记载一切正面的事，最终都归结在新耶路撒冷里。所以，新耶路撒冷乃是全本圣经一切正面事物的结论。
　
　　描写新耶路撒冷的这一幅图画，是以一个宝座和一道长着生命树的生命水河为中心。在全本圣经六十六卷中，启示录末了两章说到新耶路撒冷的这一段是独立的。而在二十二章一至五节，讲到宝座和活水时，笔法也是独立的。因为二十一章已经把新耶路撒冷的各面都说过了，好像没有可说的了，什么都完全了。然而，二十二章却重新起了一个头，好像还有一个故事，说到在新耶路撒冷里，有神和羔羊的宝座；从这宝座流出一道生命水的河，流在城内街道当中，明亮如水晶，河里长着生命树。所以，新耶路撒冷这一段的记载，是以宝座和一道长着生命树的生命水河，作为最终的结论。
--------本段经节汇集--------
启22:1  
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。
启22:2  
在河这边与那边有生命树，生产十二样果子，每月都结出果子，树上的叶子乃为医治万民。
启22:3  
一切咒诅必不再有。在城里有神和羔羊的宝座；祂的奴仆都要事奉祂，
启22:4  
也要见祂的面；祂的名字必在他们的额上。
启22:5  
不再有黑夜，他们也不需要灯光日光，因为主神要光照他们；他们要作王，直到永永远远。
启示录二十二章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　全本圣经是以新耶路撒冷为结论，而新耶路撒冷又是以宝座流出一道生命水的河作结论。因此，这段话乃是全本圣经最终的结论，也是全本圣经最中心的一点。这最终的结论，最中心的一点，把全本圣经都贯通了。全本圣经所讲的故事，由正面说，就是从神和羔羊的宝座，流出一道生命水的河，河里长着生命树。全本圣经就是以这个作中心、作路线。
　
　　说到宝座和活水，需要加上两点解释。第一，神是在羔羊里。启示录二十二章一节说，“生命水的河，…从神和羔羊的宝座流出来。”这里说神和羔羊，并且这里的宝座是单数的，不是多数的。这里没有两个宝座，只有一个宝座。既是一个宝座，神和羔羊如何坐呢？有的人说是并肩而坐，因为圣经说，羔羊坐在神的右边（参太二六64，可十四62，路二二69，徒五31）。要注意，读经不是一件简单的事。千万不要以为，羔羊坐在神的右边，所以神就坐在羔羊左边。不能这样说。圣经说，神要基督坐在祂的右边；这个右边是首位的意思。圣经是以右为首、为上、为优；以左为次、为下、为劣。所以，基督坐在神的右边，意思是神把首位给祂，而不是说，祂和神并肩而坐，有两个位置。另外，启示录也给我们看见，羔羊是灯，神是光（二一23）。谁都承认，光是在灯里面，光和灯不是并排的。所以神和羔羊，乃是指着神在羔羊里；如同光和灯，是指光在灯里一样。
--------本段经节汇集--------
启22:1  
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。
太26:64  
耶稣对他说，你说的对了。然而我还要告诉你们，从此以后你们要看见人子，坐在那大能者的右边，驾着天上的云而来。
可14:62  
耶稣说，我是！你们要看见人子坐在那大能者的右边，驾着天上的云而来。
路22:69  
从今以后，人子要坐在神大能者的右边。
徒5:31  
这一位，神已将祂高举在自己的右边，作元首，作救主，将悔改和赦罪赐给以色列人。
启21:23  
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。
------------------------
　　我们若再看约翰所写的福音书，就更能领会神和羔羊的意思。约翰福音开头说，“太初有话，话与神同在，话就是神。”（一1）而后又说，“话成了肉体，支搭帐幕在我们中间。”（14）等到这话出来成了肉体，施浸者约翰介绍祂说，这一位就是神的羔羊（29）。我们看见，一章起头说，这位成为肉体的话，就是神；到一章末了就说，这位话成肉体者，就是神的羔羊。开头是神，末了是羔羊，神和羔羊是无法分的，神就在羔羊里。你若把一章读透了，末了的结论也是：神和羔羊就是神在羔羊里。
--------本段经节汇集--------
约1:1  
太初有话，话与神同在，话就是神。
约1:14  
话成了肉体，支搭帐幕在我们中间，丰丰满满地有恩典，有实际。我们也见过祂的荣耀，正是从父而来独生子的荣耀。
约1:29  
次日，约翰看见耶稣向他走来，就说，看哪，神的羔羊，除去世人之罪的！
约翰福音一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　再读十章，就看到这一位话成肉体的羔羊说，“我与父原是一。”（30）祂说，祂和父就是一。这里就更清楚，神和羔羊乃是指神在羔羊里面，二者乃是一。
　
　　第二，有的人将启示录二十二章的宝座，仅仅领会成掌权的宝座，而非施恩的宝座。然而，神并没有两个宝座，神只有一个宝座。神掌权的宝座就是施恩的宝座。一面说，这个宝座是掌权的（路二二30）；但另一面说，这个宝座乃是施恩的宝座（来四16）。
--------本段经节汇集--------
启示录二十二章（略，若需要被汇集，请勾选“不忽略整章”）
路22:30  
叫你们在我国里，坐在我的席上吃喝，并且坐在宝座上，审判以色列十二个支派。
来4:16  
所以我们只管坦然无惧地来到施恩的宝座前，为要受怜悯，得恩典，作应时的帮助。
------------------------
　　掌权的宝座是与君王有关，施恩的宝座是与祭司有关。我们得救的人乃是君尊的祭司。就着我们是神的国民、神的国度、神的君王说，神的宝座乃是掌权的宝座。就着我们是神的祭司说，神的宝座是施恩的宝座。希伯来书主要是说到祭司的事，所以说到神的宝座乃是施恩的宝座。四章十六节说，“我们只管坦然无惧地来到施恩的宝座前，为要受怜悯，得恩典，作应时的帮助。”祭司们所摸神的宝座，是施恩的一面，不是掌权的一面。
--------本段经节汇集--------
来4:16  
所以我们只管坦然无惧地来到施恩的宝座前，为要受怜悯，得恩典，作应时的帮助。
------------------------
　　启示录一章六节、五章十节、二十章六节，一面说我们是神的祭司，一面又说我们是神的君王。这两面到了圣经末了，就有一个结论，总结在神的宝座上。我们这些蒙救赎的人，以君尊的身分摸神的时候，是摸着一个掌权的宝座；以祭司的身分摸神的时候，是摸着一个施恩的宝座。
--------本段经节汇集--------
启1:6  
又使我们成为国度，作祂神与父的祭司；愿荣耀权能归与祂，直到永永远远。阿们。
启5:10  
又叫他们成为国度，作祭司，归与我们的神；他们要在地上执掌王权。
启20:6  
在头一次复活有分的有福了，圣别了，第二次的死在他们身上没有权柄；他们还要作神和基督的祭司，并要与基督一同作王一千年。
------------------------
　
　　这一道生命水的河，以及沿河生长的生命树，就是神的流出。神不再隐藏祂自己，神不再只是住在人所不能靠近的光中（提前六16），神已经出来了。而神的出来，乃是以流出的方式出来的。
--------本段经节汇集--------
提前6:16  
就是那独一不死，住在不能靠近的光中，是人未曾看见，也不能看见的，要将基督这显现显明出来。愿尊贵和永远的权能都归与祂。阿们。
------------------------
　　圣经中有许多事例说到神的流出。比方，磐石裂开流出水来（出十七6）；从主耶稣在十字架上被扎的肋旁流出血和水来（约十九34）；有一道河从神的殿流出来（结四七1~12）。这些都是说到神自己的流出。
--------本段经节汇集--------
出17:6  
我必在何烈的磐石那里，站在你面前；你要击打磐石，就必有水从磐石流出来，使百姓可以喝。摩西就在以色列的长老眼前这样行了。
出埃及记十章（略，若需要被汇集，请勾选“不忽略整章”）
约19:34  
惟有一个兵用枪扎祂的肋旁，随即有血和水流出来。
结47:1  
祂带我回到殿门，见水从殿的门槛下流出，往东流去（原来殿面朝东）；这水从槛下，由殿的南边，在祭坛的南边往下流。
结47:2  
祂带我出北门，又领我从外面绕到朝东的外门，见水从南边流出。
结47:3  
那人手拿准绳往东出去的时候，量了一千肘，使我蹚过水，水到踝子骨。
结47:4  
祂又量了一千肘，使我蹚过水，水就到膝。祂再量了一千肘，使我蹚过水，水便到腰。
结47:5  
祂又量了一千肘，水便成了河，使我不能蹚过；因为水势涨起，成为可洑的水，不可蹚的河。
结47:6  
祂对我说，人子啊，你看见了么？祂就带我回到河边。
结47:7  
我回到河边的时候，见在河这边与那边的岸上有极多的树木。
结47:8  
祂对我说，这水往东方一带流出，下到亚拉巴，直到海；所发出来的水流入海时，海水就得医治。
结47:9  
这河所到之处，凡滋生有生命的动物都必生活，并且这水到了那里，就有极多的鱼。海水得了医治，并且这河所到之处，百物都必生活。
结47:10  
必有渔夫站在海边，从隐基底直到隐以革莲，都作晒网之处。那鱼各从其类，好像大海的鱼甚多。
结47:11  
只是泥泞之地与洼湿之处不得治好，必留为盐地。
结47:12  
在河这边与那边的岸上必生长各类的树木，其果可作食物；叶子不枯干，果子不断绝；每月必结新果子，因为供应树木的水是从圣所流出来的。树上的果子必作食物，叶子乃为治病。
------------------------
　　神所以出来，而且是流出来，乃是为要作人的生命。而祂作人的生命，完全是以饮食的方式，给人吃，给人喝。我们若是读过全本圣经，就会看见，神出来到人中间是流出来，并且是以饮食的方式，给人接受到里头，作人的生命。　　总括来说，生命树很清楚是指神的儿子基督。神头一步流出来就是话成肉体，来作子，作神的彰显；子神就是父神的彰显。子神来到人中间，就是基督。祂自己说，祂来是要叫人得生命（约十10）。又说，祂就是生命（十一25）。并且也说，祂就是从天上降下来生命的粮，要给人吃（六33，35）。希奇的是，祂甚至说，这生命的粮就是一棵树，吃祂的人，就是祂身上的枝子（十五5）。你把这些话默想贯通，就能清楚看见，生命树乃是指神头一步的流出，作了人可吃的食物。
--------本段经节汇集--------
约10:10  
贼来了，无非是要偷窃、杀害、毁坏；我来了，是要叫羊得生命，并且得的更丰盛。
约11:25  
耶稣对她说，我是复活，我是生命；信入我的人，虽然死了，也必复活；
约6:33  
因为神的粮，就是那从天上降下来赐生命给世人的。
约6:35  
耶稣对他们说，我就是生命的粮，到我这里来的，必永远不饿；信入我的，必永远不渴。
约15:5  
我是葡萄树，你们是枝子；住在我里面的，我也住在他里面，这人就多结果子；因为离了我，你们就不能作什么。
------------------------
　　这一位基督在地上时，一面说祂是从天上降下来生命的粮，人吃了就不饿，并要因祂活着（六35，57）。另一面说，祂有活水给人喝（四14）。七章告诉我们，这活水就是圣灵，而且这位圣灵要流出成为江河（38~39）。这和启示录末了所说的正好相同（二二1）；启示录给我们看见，这一道生命水的河，就是流到人里面，给人接受的圣灵。
--------本段经节汇集--------
此处经节“六35”没能在最近的文本中找到卷名，请检查。
启22:1  
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。
------------------------
　　生命水河的这边与那边长着生命树（2），启示出神两步的流出。神头一步流出来，是在祂的儿子里面作人生命的粮食；神第二步流出来，是在祂的圣灵里作神的活水。总括的说，沿生命水河生长的生命树，或者说，有生命树长在其中的生命河，乃是描绘在圣灵里的基督。神流出来，作人生命的粮食，也作人生命的活水。祂在祂的儿子里作粮食，在祂的灵里作活水；而这个粮食和活水，是联在一起的。基督是随着圣灵，是在圣灵里给人享受的。
　
　　千万不要把这些都看作是地理上的地方。直到现在，许多人还带着天然的观念，以为我们得救了，将来就有一个地方可去。其实，在圣经中，特别在新约里，人无法读出一个清楚地记载，说到得救的人究竟到那里去。今天人传福音，最喜欢说到归宿问题。但请你们再想一想，在新约里有没有告诉我们，得救之人的归宿在哪里？我们读不到得救以后要去什么地方。如果得救的人一定要去一个地方，那个地方就是神人调和；神人调和就是地方。　　这是我们不太领会得来的，就如主耶稣复活后，明明是带着骨和肉，但是祂却能自由出入门关得紧紧的屋子（约二十19~20）。有关神的事，我们不能仅仅用理智来领会。读过科学的人都知道，我们眼睛所看的，并不一定是准确的。一样东西看起来是蓝色，其实它本身不一定是蓝色。你看是蓝色，这是你的眼光。再如我们到底是在地球上面，还是在地球下面？你说，你在地球上面；但美国人也说，他们是在地球上面。这都是我们观感的问题。我们非常有限的眼光和观感，不能用来测量将来在荣耀里的光景。若是我们只用有限的领会力来测度神的事，我们就太愚笨了。
--------本段经节汇集--------
约20:19  
那日（就是七日的第一日）晚上，门徒所在的地方，因怕犹太人，门都关了；耶稣来站在当中，对他们说，愿你们平安。
约20:20  
说了这话，就把手和肋旁指给他们看。门徒看见主，就喜乐了。
约翰福音一章（略，若需要被汇集，请勾选“不忽略整章”）
------------------------
　　可惜，人因着一直在自己的老观念里，所以对将来荣耀的领会，至今仍脱不开“地方”，总想将来要上天堂，去一个光明美丽的地方。其实，我们不必这样在意地方问题。比方说，一个吃奶的婴孩只要在妈妈怀中，就没有地方的问题；在皇宫里也行，在茅屋里也可以，反正都有奶喝。同样的，神的救恩不是把我们救到祂之外的一个地方，乃是把我们救到祂里面。所以，不要把新耶路撒冷领会作将来的一个地方，一个天堂。　　照启示录末两章的记载，约翰并没有看见人居住在新耶路撒冷里。十二使徒没有住在里面，以色列十二支派的人也没有住在那里。反之，我们看见十二使徒就是根基，十二支派就是门。这些都是图意。假使有一幅图画，里面有一块石头，上面写着一个人的名字，那就是示意，表明这块石头是指着这一个人。所以，照圣经的描写，新耶路撒冷这座城实实在在不重在说到人将来要住在里面，而是重在说到其中的构成就是将来有分于圣城的人。　　因此，不是说没有新耶路撒冷，的确是有新耶路撒冷；只是新耶路撒冷不像基督教一般传统信仰所教导的，仅仅是一个地方。若是你我仅仅把新耶路撒冷领会成一个地方，就有很大的麻烦。我们在领会新耶路撒冷的事上必须蒙拯救，脱离地方的观念，才能看见新耶路撒冷乃是一个奥秘的神人调和。　　或许有人会说，这不过是属灵的意思，新耶路撒冷总还有实体的一面。这样领会都是局限于人现有的观念。等到新耶路撒冷来到那天，这种观念就自然没有了。正如我们现在不懂主在复活后，门关着，祂怎么进到屋子里？（约二十19。）然而，等到那天我们被提之后，这个问题就没有了。我们所以还有这个问题，不懂为什么门没有开，主就能进入，乃是因为我们还在旧造里，许多的观念还在时间和空间的范围里。等到我们被提、身体改变形状，就没有这个问题了。
--------本段经节汇集--------
约20:19  
那日（就是七日的第一日）晚上，门徒所在的地方，因怕犹太人，门都关了；耶稣来站在当中，对他们说，愿你们平安。
------------------------
　　我们被提、身体改变形状，会使我们在观念上有大改变，就像一只毛毛虫从蛹羽化为蝴蝶，小鸡从鸡蛋里孵出来那样，完全转变了。你我今天在这个物质的身体里，尤其是经过了堕落，似乎无法脱开这物质的观念。然而，等到我们被提、身体改变形状，新耶路撒冷完全实现出来，你是其中的一部分，我也是其中的一部分，那时我们就根本不会认为那是我们住的地方了。　　我们若是不说明这一点，人对新耶路撒冷就不能有正确的领会。圣经明说，生命树是基督，生命河是圣灵，人若偏要领会成一个地方，一个物质的地点，就很难讲得通了。所以请大家领会，新耶路撒冷所着重的并不在于一个地方，乃是那一位在羔羊里成功救赎的神，如何在祂的掌权并施恩里，流出来作人生命的粮食和生命的活水。神的宝座不仅是个掌权的故事，也是个施恩的故事；神乃是在祂的掌权并施恩里流出来，作人生命的粮食和生命的活水。
　
　　全本圣经所讲的，就是神来作羔羊，并在羔羊的身分里，从祂掌权并施恩的宝座，把祂自己流出来。祂到处都掌权，到处都施恩，并且把祂自己流出来，流到人里面。一面说，祂在祂儿子里是人的粮食；另一面说，祂在祂的灵里是人的活水。祂这样流出来给人接受并享受，结果这些享受祂的人，就是让祂通过的人，就变化成为金子、珍珠和宝石。　　创世记二章清楚记载，人原是土造的（7）。林前十五章也明说，头一个人是出于地，乃属土；那属土的怎样，凡属土的也怎样（47~48上）。所以，我们这些亚当的子孙原来都是属土的。然而神每一次显出来，都像宝石。出埃及二十四章记载，神显出来有宝石的光景（10）。在启示录四章，神显出来的样子也像宝石（3）。神没有一点土的成分，神的一切全像宝石。但哥林多前书又告诉我们：“那属天的怎样，凡属天的也怎样。”（十五48下）所以属乎神的人，也都要变成宝石。怎样变成呢？就是神进到人里面作生命，作生命的粮、生命的水，给人享受而变化成的。
--------本段经节汇集--------
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创2:7  
耶和华神用地上的尘土塑造人，将生命之气吹在他鼻孔里，人就成了活的魂。
哥林多前书十五章（略，若需要被汇集，请勾选“不忽略整章”）
林前15:47  
头一个人是出于地，乃属土；第二个人是出于天。
林前15:48  
那属土的怎样，凡属土的也怎样；那属天的怎样，凡属天的也怎样。
出埃及记二十四章（略，若需要被汇集，请勾选“不忽略整章”）
出24:10  
他们看见以色列的神，祂脚下仿佛有平铺的蓝宝石，像天本身一样明净。
启示录四章（略，若需要被汇集，请勾选“不忽略整章”）
启4:3  
那位坐着的，显出来的样子好像碧玉和红宝石，又有虹围着宝座，显出来的样子好像绿宝石。
启示录十五章没有48节，请检查。
 ------------------------
　　你有了这一个亮光，再去读经，就会看见全本圣经从亚当、亚伯一路下来，就是这条线，都是讲这个故事。开头时给人看见羔羊（创三21，四4），随后逾越节来到，这羔羊就变作食物了（出十二1~14）。接下去，吗哪接替羔羊作食物，生命的粮就来了（十六31~35）。再者，又有磐石裂开，活水流出来，给人喝（十七6）。以色列人在旷野中，一路上享受的就是吗哪和活水。等到他们进了迦南，那地一面有五谷，另一面有山，有河（申八7~8）。这意思是，不仅有吃的，还有喝的。圣经描写迦南是流奶与蜜之地（出三8，17）；奶和蜜不只是动物和植物两种生物的结晶，更是粮食和水的调和。奶和蜜既是食物，又是饮料，不只可喝，也可吃，又因为是出于生命的，所以能叫人得着生命的供应。这些都是圣经里的含意。
--------本段经节汇集--------
创3:21  
耶和华神为亚当和他妻子用皮子作衣服给他们穿。
创4:4  
亚伯也从他羊群中头生的，从羊的脂油拿供物献上。耶和华看中了亚伯和他的供物，
出12:1  
耶和华在埃及地告诉摩西、亚伦说，
出12:2  
你们要以本月为诸月之始，为一年的首月。
出12:3  
你们告诉以色列全会众说，本月初十日，各人要按着父家取羊羔，一家一只。
出12:4  
若是一家的人太少，吃不了一只羊羔，本人就要和他隔壁的邻舍，照着人数共取一只；你们要按着各人的食量分配羊羔。
出12:5  
要无残疾、一岁的公羊羔，或从绵羊里取，或从山羊里取，都可以。
出12:6  
要留到本月十四日，在黄昏的时候，以色列全会众把羊羔宰了。
出12:7  
各家要取点血，涂在吃羊羔的房屋左右的门框上，和门楣上。
出12:8  
当夜要吃羊羔的肉；用火烤了，与无酵饼和苦菜同吃。
出12:9  
一点不可吃生的，也绝不可吃水煮的，要带着头、腿、内脏，用火烤了吃。
出12:10  
不可剩下一点留到早晨；若留到早晨，要用火烧了。
出12:11  
你们当这样吃羊羔：腰间束带，脚上穿鞋，手中拿杖，赶紧地吃；这是耶和华的逾越节。
出12:12  
因为那夜我要走遍埃及地，把埃及地一切头生的，无论是人是牲畜，都击杀了，又要向埃及一切的神施行审判。我是耶和华。
出12:13  
这血要在你们所住的房屋上作记号；我一见这血，就越过你们去；我击打埃及地的时候，灾殃必不临到你们身上毁灭你们。
出12:14  
你们要记念这日，守为耶和华的节；你们要守这节，作为世世代代永远的定例。
出16:31  
这食物，以色列家起名叫吗哪，就像芫荽子，是白色的，滋味如同搀蜜的薄饼。
出16:32  
摩西说，耶和华所吩咐的是这样，要将一满俄梅珥吗哪留到世世代代，使后人可以看见我当日将你们领出埃及地，在旷野所给你们吃的食物。
出16:33  
摩西对亚伦说，你拿一个罐子，盛一满俄梅珥吗哪，存放在耶和华面前，要留到世世代代。
出16:34  
亚伦就照耶和华所吩咐摩西的，把吗哪存放在见证的版前保留着。
出16:35  
以色列人吃吗哪共四十年，直到进了有人居住之地，就是迦南地的境界。
出17:6  
我必在何烈的磐石那里，站在你面前；你要击打磐石，就必有水从磐石流出来，使百姓可以喝。摩西就在以色列的长老眼前这样行了。
出埃及记一章（略，若需要被汇集，请勾选“不忽略整章”）
申8:7  
因为耶和华你神领你进入美地，那地有川，有泉，有源，从谷中和山上流出水来；
申8:8  
那地有小麦、大麦、葡萄树、无花果树、石榴树；那地有出油的橄榄树，有蜜。
出3:8  
我下来要救他们脱离埃及人的手，领他们从那地出来，上到美好、宽阔、流奶与蜜之地，就是到迦南人、赫人、亚摩利人、比利洗人、希未人、耶布斯人的地方。
出3:17  
我也说，我要将你们从埃及的困苦中领出来，上到迦南人、赫人、亚摩利人、比利洗人、希未人、耶布斯人之地，就是到流奶与蜜之地。
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　　圣经除了在正面讲神作羔羊，从祂的宝座流出来，作人生命的粮、生命的水这件事之外，就没有讲其他的了。从正面来看，全本圣经就是讲这件事。凡这样让祂流通的，末了都变化成为金子、珍珠和宝石。凡不接受神，不让神流通的，末了都是火湖里的材料。　　所以，圣经一开头就记载，人一被造出来，就被摆在生命树跟前；在那里有一道河，河水所流之处有金子、珍珠和宝石，而后就产生一个配偶（创二7~24）。全本圣经就是讲这件事：神流出来作生命树，作生命河，叫人变质，成为金子、珍珠和宝石，而同被建造，成为祂的配偶。祂是怎样流出来的呢？乃是作为羔羊，从祂的宝座流出来；这宝座是掌权的宝座，也是施恩的宝座。
--------本段经节汇集--------
创2:7  
耶和华神用地上的尘土塑造人，将生命之气吹在他鼻孔里，人就成了活的魂。
创2:8  
耶和华神在东方的伊甸栽植了一个园子，把所塑造的人安放在那里。
创2:9  
耶和华神使各样的树从地里长出来，可以悦人的眼目，也好作食物；园子当中有生命树，还有善恶知识树。
创2:10  
有一道河从伊甸流出来滋润那园子，从那里分为四道。
创2:11  
第一道名叫比逊，就是环绕哈腓拉全地的，在那里有金子。
创2:12  
并且那地的金子是好的；在那里又有珍珠和红玛瑙。
创2:13  
第二道河名叫基训，就是环绕古实全地的。
创2:14  
第三道河名叫希底结，流在亚述的东边。第四道河就是伯拉河。
创2:15  
耶和华神将那人安置在伊甸园，使他耕种看守。
创2:16  
耶和华神吩咐那人说，园中各样树上的果子，你可以随意吃，
创2:17  
只是善恶知识树上的果子，你不可吃，因为你吃的日子必定死。
创2:18  
耶和华神说，那人独居不好，我要为他造一个帮助者作他的配偶。
创2:19  
耶和华神把祂用土所造的野地各样走兽，和空中各样飞鸟，都带到那人面前，看他叫什么；那人怎样叫各样的活物，那就是它的名。
创2:20  
那人便给一切的牲畜、空中的飞鸟和野地各样的走兽都起了名，只是亚当没有找到一个帮助者作他的配偶。
创2:21  
耶和华神使那人沉睡，他就睡了，于是取了他的一条肋骨，又把肉在原处合起来。
创2:22  
耶和华神就用那人身上所取的肋骨，建造成一个女人，领她到那人跟前。
创2:23  
那人说，这一次这是我骨中的骨，肉中的肉，可以称这为女人，因为这是从男人身上取出来的。
创2:24  
因此，人要离开父母，与妻子联合，二人成为一体。
------------------------
　　从反面来看，圣经还有另一道流，就是一道火流。水流是从创世记二章就有的，而火流是从三章才有的。人一犯了罪，神就安设了四面转动发火焰的剑，把守生命树的道路（22~24）；火流就是从那里开始的。到了但以理七章十节就说，“从祂面前有火河流出。”这一道火流，把宇宙间一切不是出乎神的，都冲刷到火湖里去。圣经是以水和火结束的，一座城是水城，一个湖是火湖。新耶路撒冷是一座生命水河的城，里面满了生命的水；而城外的火湖里满了火。历代凡背叛神的一切人、事、物，都要给火流冲到火湖里去（启二十15，二一8）。神的宝座是施恩的，也是掌权的。神的掌权是以火对付祂的仇敌；神的施恩是以水恩待祂所救赎的人。火流的结果成了火湖；水流的结果，是贯通一切神所救赎的人，把他们流得变质，成为新耶路撒冷城。
--------本段经节汇集--------
创世记二章（略，若需要被汇集，请勾选“不忽略整章”）
创世记三章（略，若需要被汇集，请勾选“不忽略整章”）
创3:22  
耶和华神说，那人已经与我们相似，知道善恶；现在恐怕他伸手又摘生命树的果子吃，就永远活着。
创3:23  
耶和华神便打发他出伊甸园去，耕种他所出自之土。
创3:24  
于是把那人赶出去了；又在伊甸园的东边，安设基路伯和四面转动发火焰的剑，把守生命树的道路。
但7:10  
从祂面前有火河流出。事奉祂的有千千，侍立在祂面前的有万万。审判者已经坐庭，案卷都展开了。
启20:15  
无论谁在生命册上不见是记着的，就被扔在火湖里。
但以理书没有二一章，请检查。
 ------------------------
　　因着神是这样来作生命，在人里面流通，所以光也来了，道路也来了。启示录二十一章特别提到光，也特别提到道路（23~24）。这条道路是随着生命的水流，而光就是在羔羊里面的神。神来了就是光，也就是人的路。不仅如此，这城也就是殿，就是神与人同在（22）。城中有神的荣耀，这荣耀就是神自己彰显出来。凡是圣经里所说神给人得着的一切，无论是爱、光、恩典、道路，都在新耶路撒冷里面。
--------本段经节汇集--------
启示录二十一章（略，若需要被汇集，请勾选“不忽略整章”）
启21:23  
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。
启21:24  
列国要借着城的光行走，地上的君王必将自己的荣耀带进那城。
启21:22  
我未见城内有殿，因主神全能者和羔羊为城的殿。
------------------------
　
　　约翰福音这一卷书有很好的开头，但是似乎没有结束。约翰开头写得非常强，他说，“太初有话，话与神同在，话就是神。”（一1）但是到末了，他只记了一些主复活后零零碎碎的事。例如：门徒打了一百五十三条鱼（二一11）；主对彼得说，“你爱我比这些更深么？”（15；）还有“你跟从我罢”（19）。这些话好像没有一个结束。
--------本段经节汇集--------
约1:1  
太初有话，话与神同在，话就是神。
约21:11  
西门彼得就去，把网拉到岸上，那网满了大鱼，共一百五十三条；鱼虽这样多，网却没有破。
约21:15  
他们吃完了早饭，耶稣对西门彼得说，约翰的儿子西门，你爱我比这些更深么？彼得对祂说，主啊，是的，你知道我爱你。耶稣对他说，你喂养我的小羊。
约21:19  
耶稣说这话，是指明彼得要怎样死荣耀神。说了这话，就对他说，你跟从我吧。
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　　事实上，约翰福音的结束是在启示录。启示录这卷书好像没有开头，却有很强的结束。实在说，约翰福音和启示录就是一卷书；约翰福音是前一半，启示录是后一半。前一半有很强的开始，却没有结束；后一半好像没有开始，却有很好的结束。约翰福音给我们看见，神在羔羊里作人的生命，叫人得着食物，也得着活水，而与祂有生命的关系。祂是树，人是枝子。启示录给我们看见，这些和祂发生关系的人，在一地一地就是祂的灯台（一20）。凡不在这灯台里面的人、事、物，神就用火来审判，最终进到火湖里去。末后，新耶路撒冷出来；这新耶路撒冷就是接受神作生命，与祂联结，同被建造的人所成功的一个大人。神在他们中间作他们的一切。这是永远的结果，也是一个结论。可以说，启示录是约翰福音的结论；约翰福音里所说一切正面的事物，如帐幕、羔羊、新妇、光、道路、生命、活水、粮食等，最终都在新耶路撒冷里。
--------本段经节汇集--------
启1:20  
论到你所看见在我右手中的七星，和七个金灯台的奥秘，那七星就是七个召会的使者，七灯台就是七个召会。
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　　全本圣经就是讲神在祂的救赎里，也就是在羔羊里，借着祂的掌权和施恩流出来给人接受，作人的食物，也作人的活水。凡这样接受祂的人，结果都成为新耶路撒冷的一部分。不接受祂，不让祂流过的，最终都要到火湖里。所以，我们现在的责任，就在于怎样把祂接受进来，再让祂流出去。我们的祷告、唱诗、为神说话，就是让祂流出去。　　原刊于一九六一年四月“话语职事”第一百十八期
　
THE NEW JERUSALEM BEING THE CONCLUSION OF THE BIBLE
　The picture of the New Jerusalem is the conclusion of the Bible. The Bible covers many matters, but the last two chapters of Revelation are its conclusion. This conclusion is not merely explained with words; it is expressed by a picture. This representation is richer than any description. There is the saying that “a picture is worth a thousand words.” If we want to give others thorough knowledge of a certain matter, a simple picture is better than giving many speeches.
　God is wiser than we are. In the Bible He covered many things that are complicated and exceedingly mysterious. If He concluded the Bible with only a “speech,” the conclusion would be very complicated. He used sixty-six books, from Genesis to Revelation, to cover the entire course of mankind and the history of God with man. The length of a summary through words alone would be incalculable. Even a lengthy thesis would not be able to make things clear. At the end of the Bible God in His wisdom uses a picture as the conclusion to all the things He has done throughout the ages.
　All the positive things in the Bible are included in the New Jerusalem, but all the negative things have their end in the lake of fire. Hence, the New Jerusalem is the conclusion of all the positive things in the Bible.
　
THE NEW JERUSALEM HAVING THE THRONE AND THE RIVER OF WATER OF LIFE AS ITS CENTER
　The center of the picture of the New Jerusalem is a throne and a river of water of life with the tree of life growing on either side of it. The last two chapters of Revelation, which concern the New Jerusalem, seem to stand out in terms of their content and writing style. It seems as if the Bible is complete by the end of chapter 21, which covers different aspects of the New Jerusalem, but chapter 22 gives more details, specifically related to the throne and the river of water of life. Chapter 22 says that in the New Jerusalem there is the throne of God and of the Lamb, out of which proceeds the river of water of life, which is bright as crystal, in the middle of its street, and that the tree of life grows on both sides of the river. The details concerning the New Jerusalem conclude with a throne, a river of water of life, and the tree of life.
　The entire Bible concludes with the New Jerusalem, and the New Jerusalem concludes with a throne out of which proceeds a river of water of life on both sides of which grows the tree of life. This is the ultimate conclusion, as well as the focal point of the entire Bible. The conclusion to the entire Bible is the throne of God and of the Lamb, the river of water of life proceeding out of the throne, and the tree of life growing on both sides of the river. This is the central line of the entire Bible.
　
God Being in the Lamb
　There is a need to add two points of explanation concerning the throne and the river of water of life. First, God is in the Lamb. Revelation 22:1 says that a river of water of life proceeds “out of the throne of God and of the Lamb.” This verse speaks of God and of the Lamb, but the throne is singular, not plural. There is only one throne, not two. How can God and the Lamb sit on one throne? Some believers may say that God and the Lamb sit side by side because other verses in the Bible say that the Lamb is sitting at the right hand of God (Matt. 26:64; Mark 14:62; Luke 22:69; Acts 5:31). Reading the Bible is not a simple matter. We should not think that since the Lamb is sitting at the right hand of God, God must be sitting at the left hand of the Lamb. We cannot say this. The Bible says that God wants Christ to be seated at His right hand, but to be at the right hand means to have the first place. To be at the right hand means to be first, to be at the top, and to be superior, having the place of honor, but to be at the left hand means to be second, to be lower, and to be inferior. Therefore, for Christ to sit at the right hand of God means that God has given Him the first place. It does not mean that Christ and God are sitting side by side and occupying one seat. Revelation also says that the Lamb is the lamp and that God is the light (21:23). The light is in the lamp. The light and the lamp are not side by side. Therefore, the words of God and of the Lamb indicate that God is in the Lamb, just as the light is in the lamp.
　By reading the Gospel of John, we can have a better understanding of the meaning of the expression of God and of the Lamb. The first verse of the Gospel of John says, “In the beginning was the Word, and the Word was with God, and the Word was God.” Verse 14 of chapter 1 says, “The Word became flesh and tabernacled among us.” After the Word came forth, became flesh, John the Baptist introduced Him as the Lamb of God (v. 29). In the beginning of chapter 1 the incarnated Word is God, but at the end of chapter 1 this incarnated One is the Lamb of God. God and the Lamb are inseparable, for God is in the Lamb. By reading chapter 1 thoroughly, we can conclude that the words of God and of the Lamb mean that God is in the Lamb.
　In chapter 10 the Lamb, the incarnated Word, said, “I and the Father are one” (v. 30). This verse makes it even clearer that the words of God and of the Lamb refer to the fact that God is in the Lamb. The two are one.
　
The Throne Being for Reigning and for Dispensing Grace
　Let us consider the second point of explanation. Some people understand the throne in Revelation 22 to be a throne for ruling. They do not consider it to be a throne for dispensing grace. God has only one throne; He does not have two thrones. The throne from which He rules is the throne from which He imparts grace. On the one hand, the throne is for ruling; on the other hand, it is for imparting grace (20:4; Heb. 4:16).
　The throne being for ruling is related to kingship, but the throne being for dispensing grace is related to the priesthood. The believers are royal priests. We are God’s commonwealth, His kingdom, and His kings. In this respect, God’s throne is for Him to reign. We are also His priests. In this respect, the throne of God is for dispensing grace. The book of Hebrews is mainly concerning the priesthood. Therefore, it says that the throne of God is a throne of grace: “Let us therefore come forward with boldness to the throne of grace that we may receive mercy and find grace for timely help” (v. 16). The throne of God that the priests touch has the aspect of dispensing grace, not the aspect of ruling.
　Revelation 1:6 and 5:10 say that, on the one hand, we are priests to God and that, on the other hand, we are His kingdom. At the end of the Bible these two aspects are consummated in the throne of God. As God’s redeemed ones, when we touch God according to our royal status, we touch the throne for ruling, and when we touch Him according to our status as priests, we touch the throne that dispenses grace.
　
THE TREE OF LIFE AND THE WATER OF LIFE BEING TWO STEPS OF GOD’S FLOWING OUT
　The river of water of life and the tree of life are God’s flowing out. God is no longer hidden. He no longer dwells only in unapproachable light (1 Tim. 6:16). God has come forth in the way of flowing out.
　There are numerous cases in the Bible that portray God flowing out. Some examples include the water flowing out of the smitten rock (Exo. 17:6), the blood and water flowing out of the pierced side of the Lord Jesus on the cross (John 19:34), and the river flowing out of the house of God (Ezek. 47:1-12). These examples speak of God flowing out.
　God’s coming forth, His flowing out, is so that He may be man’s life. He becomes man’s life by being man’s food and drink. If we read the Bible thoroughly, we will see that God’s coming forth is for Him to be among men and that He is received into man to be man’s life by being food and drink.
　The tree of life denotes Christ, the Son of God. The first step of God’s flowing out was His incarnation as the Son to be God’s expression. God the Son is the expression of God the Father (John 1:18). God the Son came to be among men as the man Jesus Christ. He said that He came that men may have life (10:10). He also said that He is life and that He is the bread of life that came down from heaven for man to eat (11:25; 6:33, 35, 50). How marvelous it is that He is not only the bread of life but also a vine tree and that those who eat Him are His branches (15:5)! By putting these verses together, we can see that the tree of life denotes the first step of God’s flowing out to be man’s food, making Him edible.
　When Christ was on the earth, He was the bread of life that came down from heaven. Those who eat Him do not hunger but live because of Him (6:35, 57). He was also living water for people to drink (4:14). Chapter 7 says that this living water is the Holy Spirit, who flows out as rivers from those who drink Him (vv. 38-39). This corresponds to Revelation 22:1. The river of water of life is the Holy Spirit who flows into man and is received by man.
　The tree of life and the river of water of life reveal the two steps of God’s flowing out (vv. 1-2). The first step of God’s flowing out is in His Son to be the bread of life for man to eat. The second step of God’s flowing out is in the Spirit to be the water of life for man to drink. Hence, the river of water of life with the tree of life growing on both sides of the river is a portrait of Christ as the Spirit (2 Cor. 3:17). God flowed out to be the bread of life as well as the water of life. God is in the Son as the bread of life, and He is the Spirit as the water of life. Moreover, the bread of life and the water of life are together. It is with the Spirit and as the Spirit that Christ can be enjoyed by man.
　
THE NEW JERUSALEM NOT BEING A PLACE
　We should not consider the tree of life and the river of water of life to be related to a geographical location. Many of us still have the natural concept that believers have a place that they will go to in the future. However, the New Testament does not speak of a place where the believers will be forevermore. Gospel preachers like to speak about an eternal home. But the New Testament does not speak of a place that is the eternal home of the believers. The destination of the believers is the mingling of God with man.
　We cannot comprehend fully the mingling of God with man, just as we cannot understand how the Lord Jesus, after His resurrection, was able to enter a room that had shut doors (John 20:19-20). We cannot understand the things of God merely with our mind. Likewise, what we see with our eyes is not always accurate. An object that appears to be blue may not actually be blue. We cannot use our limited view or impression to define the glorious situation in the future. It is foolishness to use our limited ability of understanding to define the things of God.
　Our concepts have bound our comprehension of our glory in the future to a place. Therefore, we think of going to heaven in the future, that is, of going to a bright and beautiful place. However, we should not have so much consideration about a place. Place is not an issue to a baby who is at his mother’s bosom. As long as the baby has milk to drink, whether he is in a palace or in a cottage makes no difference to him. God’s salvation does not save us to a place that is outside of God. His salvation saves us into Himself. Therefore, we should not understand the New Jerusalem to be a place in the future, such as a heavenly mansion.
　According to the last two chapters of Revelation, John did not see people dwelling in the New Jerusalem. Neither the twelve apostles nor the twelve tribes of Israel were dwelling there. On the contrary, the twelve apostles are the foundations, and the twelve tribes of Israel are the gates. This picture is full of meaning. Suppose there is a picture of a stone with a person’s name written on it. This would indicate that the stone refers to that person. Therefore, according to the description in the Bible, the New Jerusalem is not a place where people will dwell. Rather, the constituents of the New Jerusalem are those who will participate in the holy city.
　We are not saying that there will not be a New Jerusalem. Indeed, there will be a New Jerusalem. However, the New Jerusalem will not be merely a place, as taught in the traditional beliefs of Christianity. If we understand the New Jerusalem merely as a place, we will have problems in understanding the Bible. Our understanding concerning the New Jerusalem must be delivered from the concept of a place. Then we will see that the New Jerusalem is a mystical mingling of God with man.
　Some may say that the mingling of God with man is the spiritual meaning of the New Jerusalem but that the New Jerusalem will also have a physical aspect. This kind of understanding is the result of being bound by one’s concept. Such a concept will vanish on the day that the New Jerusalem comes down out of heaven from God. Even though we cannot understand how the Lord was able to enter a room with shut doors, this will no longer be a question after our rapture. Today there is such a question because we are still in the old creation, in which our concepts are still bound by the realm of time and space. After our rapture and the transfiguration of our body, such questions will no longer exist.
　After our rapture and the transfiguration of our body, we will have a change in our concept. This may be likened to a caterpillar being transformed from a pupa to a butterfly and to a chick breaking out of an egg; both are completely transformed. We are still in our physical body, which is fallen, so it is impossible for us to break away from the concept of physical things. After our rapture and the transfiguration of our body, however, we will not consider the New Jerusalem to be a place for us to dwell in. We will be a part of the New Jerusalem at its manifestation.
　Without this explanation the saints will not have a proper understanding concerning the New Jerusalem. The Bible clearly indicates that the tree of life is Christ, and the river of life is the Spirit. Those who insist on considering the New Jerusalem as a physical location will have a difficult time understanding these matters. We must understand that the emphasis of the New Jerusalem is not on its being a place but on the redeeming God, in His reigning and imparting of grace, flowing out to be man’s bread of life and water of life. God’s throne involves not only His ruling but also His dispensing of grace. God flows out by His ruling and by His dispensing of grace to be the bread of life and the water of life for man to partake of.
　
GOD IN THE LAMB FLOWING OUT TO BE MAN’S LIFE
　The Bible is a story of God coming to be the Lamb of God so that He can flow out of the throne for reigning and dispensing grace. His reigning and this dispensing of grace are the means by which He flows into man. As the Son, He is man’s food, and as the Spirit, He is the water of life. This is the way that He is received and enjoyed by man. Those who enjoy God, who let Him flow through them, are transformed into gold, pearls, and precious stones.
　In Genesis 2 “God formed man from the dust of the ground” (v. 7). First Corinthians 15 confirms this: “The first man is out of the earth, earthy...As the earthy is, such are they also that are earthy” (vv. 47-48). As the descendants of Adam, we are earthy. However, God has the appearance of a precious stone. In Exodus 24:10 He has the appearance of sapphire, a precious stone. In Revelation 4:3 God is like a jasper stone and a sardius in appearance, both of which are precious stones. God does not have an earthy element; everything related to God has the appearance of a precious stone. First Corinthians 15:48 says, “As the heavenly is, such are they also that are heavenly.” Therefore, all those who belong to God will be transformed into precious stones. They will be transformed by God entering into them to be their life, that is, by His being the bread of life and the water of life for their enjoyment.
　The lamb is at the beginning of the Bible (Gen. 3:21; 4:4). At the Feast of the Passover the lamb became food (Exo. 12:1-14). Afterward, manna replaced the lamb as food (16:4, 16-35); manna refers to the bread of life (John 6:32, 49-50). There was also the water that flowed out of the smitten rock for the Israelites to drink (Exo. 17:6). In their journey through the wilderness the children of Israel enjoyed manna and water. After they entered into Canaan, the children of Israel enjoyed a land with mountains, rivers, wheat, and barley (Deut. 8:7-8). This means that there was something for them to eat and drink. The Bible describes Canaan as “a land flowing with milk and honey” (Exo. 3:8, 17). Milk and honey are not only products of the combination of two kinds of lives, the animal life and the vegetable life but also the blending of food and drink. Milk and honey are food as well as drink. Since milk and honey come out of life, they are a supply for man to live by. These matters are covered in the Bible.
　On the positive side, the Bible speaks of only one matter: God as the Lamb coming out of the throne to be man’s bread of life and water of life. Whoever lets God flow through him will be transformed into gold, pearl, and precious stone. Whoever does not let God flow through him will manifest only wood, grass, and stubble, materials that are good only for burning with fire (1 Cor. 3:12-15).
　After man was created, he was placed in front of the tree of life in the garden of Eden. In the garden there was a river, and the flow of the river issued in gold, bdellium, and onyx stone. Eventually, a counterpart was produced for the man (Gen. 2:7-24). The entire Bible is concerning God flowing out to be the tree of life and the river of life so that man can be transformed into gold, pearl, and precious stones and be built up to become God’s counterpart. God flows out of the throne in the Lamb, and the throne is a throne for reigning and for dispensing grace.
　On the negative side, there is another stream in the Bible—a stream of fire. The stream of water begins in Genesis 2, but the stream of fire begins in chapter 3. After man sinned, God placed “a flaming sword which turned in every direction to guard the way to the tree of life” (v. 24). This is the beginning of the stream of fire. Daniel 7:10 says, “A stream of fire issued forth.” This stream of fire will sweep everything that is not of God into the lake of fire. The Bible concludes with water and fire—a city of water and a lake of fire. The New Jerusalem is a city of the river of water of life; it is a city filled with the water of life. In contrast, the lake of fire outside the city is filled with fire. Every person, thing, and matter throughout the generations that rebelled against God will be swept away by the stream of fire into the lake of fire (Rev. 20:15; 21:8). God’s throne is for imparting grace as well as for reigning. God reigns by dealing with His enemy with fire. God imparts grace by dealing graciously with His redeemed people with water. The stream of fire eventually becomes the lake of fire, and the stream of water flows through all God’s redeemed people and transforms them into the New Jerusalem.
　The flow of God as life in man brings in light and the way. Revelation 21 mentions light and the street (vv. 23-24, 21). This street follows the flow of life, and the light is God in the Lamb. God is light to man, and He is also man’s way. The city is also the temple, where God dwells with man (v. 22). The city contains the glory of God, which is God expressed. Everything that God gives man, whether love, light, or grace, is in the New Jerusalem.
　
THE RELATIONSHIP BETWEEN THE GOSPEL OF JOHN AND REVELATION
　The Gospel of John has a very strong beginning, but it does not seem to have a conclusion. John wrote, “In the beginning was the Word, and the Word was with God, and the Word was God” (1:1). But at the end he recorded a few incidents that transpired after the Lord’s resurrection, such as the disciples catching a hundred and fifty-three fish (21:11); the Lord asking Peter, “Do you love Me more than these?” (v. 15); and the Lord saying, “Follow Me” (v. 19). These words do not seem appropriate as a conclusion.
　The conclusion to the Gospel of John is in Revelation. The book of Revelation does not seem to have a beginning, but it has a very strong conclusion. John’s Gospel and Revelation are one complete book. His Gospel is the first half, and Revelation is the second half. The first half has a strong beginning but does not have a conclusion, and the latter half does not seem to have a beginning but has a very good conclusion. The Gospel of John shows that God comes in the Lamb as life to be man’s food and living water so that man can have a life relationship with Him. He is the vine, and we are the branches. Revelation shows that the ones who have a relationship with God are His lampstands (1:20). Every person, thing, and matter that is not in the lampstands will be judged by God with fire and will end up in the lake of fire. Then the New Jerusalem will be manifested. The New Jerusalem is a corporate entity composed of God and all those who have received Him as their life, who are joined to Him, and who are built together. God is everything to them. This is the eternal conclusion. Hence, Revelation is the conclusion of the Gospel of John. Every positive thing, such as the tabernacle, the Lamb, the bride, light, the way, life, the living water, and the bread of life, that is mentioned in the Gospel of John is in the New Jerusalem.
　The entire Bible speaks of God in His redemption, that is, God in the Lamb flowing out through His reigning and His dispensing of grace, in order for man to receive Him as food and drink. Whoever receives Him will eventually become a part of the New Jerusalem. Those who do not receive Him will end up in the lake of fire. Our responsibility is to receive Him into us and to let Him flow out of us. When we pray, sing hymns, and speak for God, we let Him flow out of us.
 
　　新耶路撒冷这一幅图画，乃是全本圣经的结论。我们必须看见，全本圣经讲了许多事、许多话；到末了，就用启示录末两章作一个结论。这个结论不是仅仅用话语来说明，乃是描绘了一幅图画，用图意来表达。图意比话语丰富多了，所谓一幅图画胜过千言万语。人讲多少篇话，还不如一幅简单地图画，所给人的认识那么透彻。

　　神比我们有智慧。祂在全本圣经中讲的事，实在千头万绪，并且极其深奥。所以若是到圣经末了，神再用话语来结论，就不知需要多少话语。从创世记到启示录，已经用了六十六卷书说到整个人类的过程，以及神在人中间的经过。若是在结论时，仍要用话语讲说，就真不知需要多少的话，可能长篇大论都还讲不清楚。所以神就在圣经末了，很智慧的用一幅图画描写祂历代所作的事，作为全本圣经的一个结论。

　　圣经里，凡正面的事物，没有不包括在新耶路撒冷里的。而反面的一切，也有一个对比的结局，就是火湖。至终，所有反面的都在火湖里，所有正面的都在新耶路撒冷里。可以说，圣经开头一直到末了所记载一切正面的事，最终都归结在新耶路撒冷里。所以，新耶路撒冷乃是全本圣经一切正面事物的结论。
 
　The picture of the New Jerusalem is the conclusion of the Bible. The Bible covers many matters, but the last two chapters of Revelation are its conclusion. This conclusion is not merely explained with words; it is expressed by a picture. This representation is richer than any description. There is the saying that “a picture is worth a thousand words.” If we want to give others thorough knowledge of a certain matter, a simple picture is better than giving many speeches.

　God is wiser than we are. In the Bible He covered many things that are complicated and exceedingly mysterious. If He concluded the Bible with only a “speech,” the conclusion would be very complicated. He used sixty-six books, from Genesis to Revelation, to cover the entire course of mankind and the history of God with man. The length of a summary through words alone would be incalculable. Even a lengthy thesis would not be able to make things clear. At the end of the Bible God in His wisdom uses a picture as the conclusion to all the things He has done throughout the ages.

　All the positive things in the Bible are included in the New Jerusalem, but all the negative things have their end in the lake of fire. Hence, the New Jerusalem is the conclusion of all the positive things in the Bible.
　　描写新耶路撒冷的这一幅图画，是以一个宝座和一道长着生命树的生命水河为中心。在全本圣经六十六卷中，启示录末了两章说到新耶路撒冷的这一段是独立的。而在二十二章一至五节，讲到宝座和活水时，笔法也是独立的。因为二十一章已经把新耶路撒冷的各面都说过了，好像没有可说的了，什么都完全了。然而，二十二章却重新起了一个头，好像还有一个故事，说到在新耶路撒冷里，有神和羔羊的宝座；从这宝座流出一道生命水的河，流在城内街道当中，明亮如水晶，河里长着生命树。所以，新耶路撒冷这一段的记载，是以宝座和一道长着生命树的生命水河，作为最终的结论。

　　全本圣经是以新耶路撒冷为结论，而新耶路撒冷又是以宝座流出一道生命水的河作结论。因此，这段话乃是全本圣经最终的结论，也是全本圣经最中心的一点。这最终的结论，最中心的一点，把全本圣经都贯通了。全本圣经所讲的故事，由正面说，就是从神和羔羊的宝座，流出一道生命水的河，河里长着生命树。全本圣经就是以这个作中心、作路线。
 
　The center of the picture of the New Jerusalem is a throne and a river of water of life with the tree of life growing on either side of it. The last two chapters of Revelation, which concern the New Jerusalem, seem to stand out in terms of their content and writing style. It seems as if the Bible is complete by the end of chapter 21, which covers different aspects of the New Jerusalem, but chapter 22 gives more details, specifically related to the throne and the river of water of life. Chapter 22 says that in the New Jerusalem there is the throne of God and of the Lamb, out of which proceeds the river of water of life, which is bright as crystal, in the middle of its street, and that the tree of life grows on both sides of the river. The details concerning the New Jerusalem conclude with a throne, a river of water of life, and the tree of life.

　The entire Bible concludes with the New Jerusalem, and the New Jerusalem concludes with a throne out of which proceeds a river of water of life on both sides of which grows the tree of life. This is the ultimate conclusion, as well as the focal point of the entire Bible. The conclusion to the entire Bible is the throne of God and of the Lamb, the river of water of life proceeding out of the throne, and the tree of life growing on both sides of the river. This is the central line of the entire Bible.
　　说到宝座和活水，需要加上两点解释。第一，神是在羔羊里。启示录二十二章一节说，“生命水的河，…从神和羔羊的宝座流出来。”这里说神和羔羊，并且这里的宝座是单数的，不是多数的。这里没有两个宝座，只有一个宝座。既是一个宝座，神和羔羊如何坐呢？有的人说是并肩而坐，因为圣经说，羔羊坐在神的右边（参太二六64，可十四62，路二二69，徒五31）。要注意，读经不是一件简单的事。千万不要以为，羔羊坐在神的右边，所以神就坐在羔羊左边。不能这样说。圣经说，神要基督坐在祂的右边；这个右边是首位的意思。圣经是以右为首、为上、为优；以左为次、为下、为劣。所以，基督坐在神的右边，意思是神把首位给祂，而不是说，祂和神并肩而坐，有两个位置。另外，启示录也给我们看见，羔羊是灯，神是光（二一23）。谁都承认，光是在灯里面，光和灯不是并排的。所以神和羔羊，乃是指着神在羔羊里；如同光和灯，是指光在灯里一样。

　　我们若再看约翰所写的福音书，就更能领会神和羔羊的意思。约翰福音开头说，“太初有话，话与神同在，话就是神。”（一1）而后又说，“话成了肉体，支搭帐幕在我们中间。”（14）等到这话出来成了肉体，施浸者约翰介绍祂说，这一位就是神的羔羊（29）。我们看见，一章起头说，这位成为肉体的话，就是神；到一章末了就说，这位话成肉体者，就是神的羔羊。开头是神，末了是羔羊，神和羔羊是无法分的，神就在羔羊里。你若把一章读透了，末了的结论也是：神和羔羊就是神在羔羊里。

　　再读十章，就看到这一位话成肉体的羔羊说，“我与父原是一。”（30）祂说，祂和父就是一。这里就更清楚，神和羔羊乃是指神在羔羊里面，二者乃是一。
 
　There is a need to add two points of explanation concerning the throne and the river of water of life. First, God is in the Lamb. Revelation 22:1 says that a river of water of life proceeds “out of the throne of God and of the Lamb.” This verse speaks of God and of the Lamb, but the throne is singular, not plural. There is only one throne, not two. How can God and the Lamb sit on one throne? Some believers may say that God and the Lamb sit side by side because other verses in the Bible say that the Lamb is sitting at the right hand of God (Matt. 26:64; Mark 14:62; Luke 22:69; Acts 5:31). Reading the Bible is not a simple matter. We should not think that since the Lamb is sitting at the right hand of God, God must be sitting at the left hand of the Lamb. We cannot say this. The Bible says that God wants Christ to be seated at His right hand, but to be at the right hand means to have the first place. To be at the right hand means to be first, to be at the top, and to be superior, having the place of honor, but to be at the left hand means to be second, to be lower, and to be inferior. Therefore, for Christ to sit at the right hand of God means that God has given Him the first place. It does not mean that Christ and God are sitting side by side and occupying one seat. Revelation also says that the Lamb is the lamp and that God is the light (21:23). The light is in the lamp. The light and the lamp are not side by side. Therefore, the words of God and of the Lamb indicate that God is in the Lamb, just as the light is in the lamp.

　By reading the Gospel of John, we can have a better understanding of the meaning of the expression of God and of the Lamb. The first verse of the Gospel of John says, “In the beginning was the Word, and the Word was with God, and the Word was God.” Verse 14 of chapter 1 says, “The Word became flesh and tabernacled among us.” After the Word came forth, became flesh, John the Baptist introduced Him as the Lamb of God (v. 29). In the beginning of chapter 1 the incarnated Word is God, but at the end of chapter 1 this incarnated One is the Lamb of God. God and the Lamb are inseparable, for God is in the Lamb. By reading chapter 1 thoroughly, we can conclude that the words of God and of the Lamb mean that God is in the Lamb.

　In chapter 10 the Lamb, the incarnated Word, said, “I and the Father are one” (v. 30). This verse makes it even clearer that the words of God and of the Lamb refer to the fact that God is in the Lamb. The two are one.
　　第二，有的人将启示录二十二章的宝座，仅仅领会成掌权的宝座，而非施恩的宝座。然而，神并没有两个宝座，神只有一个宝座。神掌权的宝座就是施恩的宝座。一面说，这个宝座是掌权的（路二二30）；但另一面说，这个宝座乃是施恩的宝座（来四16）。

　　掌权的宝座是与君王有关，施恩的宝座是与祭司有关。我们得救的人乃是君尊的祭司。就着我们是神的国民、神的国度、神的君王说，神的宝座乃是掌权的宝座。就着我们是神的祭司说，神的宝座是施恩的宝座。希伯来书主要是说到祭司的事，所以说到神的宝座乃是施恩的宝座。四章十六节说，“我们只管坦然无惧地来到施恩的宝座前，为要受怜悯，得恩典，作应时的帮助。”祭司们所摸神的宝座，是施恩的一面，不是掌权的一面。

　　启示录一章六节、五章十节、二十章六节，一面说我们是神的祭司，一面又说我们是神的君王。这两面到了圣经末了，就有一个结论，总结在神的宝座上。我们这些蒙救赎的人，以君尊的身分摸神的时候，是摸着一个掌权的宝座；以祭司的身分摸神的时候，是摸着一个施恩的宝座。
 
　Let us consider the second point of explanation. Some people understand the throne in Revelation 22 to be a throne for ruling. They do not consider it to be a throne for dispensing grace. God has only one throne; He does not have two thrones. The throne from which He rules is the throne from which He imparts grace. On the one hand, the throne is for ruling; on the other hand, it is for imparting grace (20:4; Heb. 4:16).

　The throne being for ruling is related to kingship, but the throne being for dispensing grace is related to the priesthood. The believers are royal priests. We are God’s commonwealth, His kingdom, and His kings. In this respect, God’s throne is for Him to reign. We are also His priests. In this respect, the throne of God is for dispensing grace. The book of Hebrews is mainly concerning the priesthood. Therefore, it says that the throne of God is a throne of grace: “Let us therefore come forward with boldness to the throne of grace that we may receive mercy and find grace for timely help” (v. 16). The throne of God that the priests touch has the aspect of dispensing grace, not the aspect of ruling.

　Revelation 1:6 and 5:10 say that, on the one hand, we are priests to God and that, on the other hand, we are His kingdom. At the end of the Bible these two aspects are consummated in the throne of God. As God’s redeemed ones, when we touch God according to our royal status, we touch the throne for ruling, and when we touch Him according to our status as priests, we touch the throne that dispenses grace.
　　这一道生命水的河，以及沿河生长的生命树，就是神的流出。神不再隐藏祂自己，神不再只是住在人所不能靠近的光中（提前六16），神已经出来了。而神的出来，乃是以流出的方式出来的。

　　圣经中有许多事例说到神的流出。比方，磐石裂开流出水来（出十七6）；从主耶稣在十字架上被扎的肋旁流出血和水来（约十九34）；有一道河从神的殿流出来（结四七1~12）。这些都是说到神自己的流出。

　　神所以出来，而且是流出来，乃是为要作人的生命。而祂作人的生命，完全是以饮食的方式，给人吃，给人喝。我们若是读过全本圣经，就会看见，神出来到人中间是流出来，并且是以饮食的方式，给人接受到里头，作人的生命。

　　总括来说，生命树很清楚是指神的儿子基督。神头一步流出来就是话成肉体，来作子，作神的彰显；子神就是父神的彰显。子神来到人中间，就是基督。祂自己说，祂来是要叫人得生命（约十10）。又说，祂就是生命（十一25）。并且也说，祂就是从天上降下来生命的粮，要给人吃（六33，35）。希奇的是，祂甚至说，这生命的粮就是一棵树，吃祂的人，就是祂身上的枝子（十五5）。你把这些话默想贯通，就能清楚看见，生命树乃是指神头一步的流出，作了人可吃的食物。

　　这一位基督在地上时，一面说祂是从天上降下来生命的粮，人吃了就不饿，并要因祂活着（六35，57）。另一面说，祂有活水给人喝（四14）。七章告诉我们，这活水就是圣灵，而且这位圣灵要流出成为江河（38~39）。这和启示录末了所说的正好相同（二二1）；启示录给我们看见，这一道生命水的河，就是流到人里面，给人接受的圣灵。

　　生命水河的这边与那边长着生命树（2），启示出神两步的流出。神头一步流出来，是在祂的儿子里面作人生命的粮食；神第二步流出来，是在祂的圣灵里作神的活水。总括的说，沿生命水河生长的生命树，或者说，有生命树长在其中的生命河，乃是描绘在圣灵里的基督。神流出来，作人生命的粮食，也作人生命的活水。祂在祂的儿子里作粮食，在祂的灵里作活水；而这个粮食和活水，是联在一起的。基督是随着圣灵，是在圣灵里给人享受的。
 
　The river of water of life and the tree of life are God’s flowing out. God is no longer hidden. He no longer dwells only in unapproachable light (1 Tim. 6:16). God has come forth in the way of flowing out.

　There are numerous cases in the Bible that portray God flowing out. Some examples include the water flowing out of the smitten rock (Exo. 17:6), the blood and water flowing out of the pierced side of the Lord Jesus on the cross (John 19:34), and the river flowing out of the house of God (Ezek. 47:1-12). These examples speak of God flowing out.

　God’s coming forth, His flowing out, is so that He may be man’s life. He becomes man’s life by being man’s food and drink. If we read the Bible thoroughly, we will see that God’s coming forth is for Him to be among men and that He is received into man to be man’s life by being food and drink.

　The tree of life denotes Christ, the Son of God. The first step of God’s flowing out was His incarnation as the Son to be God’s expression. God the Son is the expression of God the Father (John 1:18). God the Son came to be among men as the man Jesus Christ. He said that He came that men may have life (10:10). He also said that He is life and that He is the bread of life that came down from heaven for man to eat (11:25; 6:33, 35, 50). How marvelous it is that He is not only the bread of life but also a vine tree and that those who eat Him are His branches (15:5)! By putting these verses together, we can see that the tree of life denotes the first step of God’s flowing out to be man’s food, making Him edible.

　When Christ was on the earth, He was the bread of life that came down from heaven. Those who eat Him do not hunger but live because of Him (6:35, 57). He was also living water for people to drink (4:14). Chapter 7 says that this living water is the Holy Spirit, who flows out as rivers from those who drink Him (vv. 38-39). This corresponds to Revelation 22:1. The river of water of life is the Holy Spirit who flows into man and is received by man.

　The tree of life and the river of water of life reveal the two steps of God’s flowing out (vv. 1-2). The first step of God’s flowing out is in His Son to be the bread of life for man to eat. The second step of God’s flowing out is in the Spirit to be the water of life for man to drink. Hence, the river of water of life with the tree of life growing on both sides of the river is a portrait of Christ as the Spirit (2 Cor. 3:17). God flowed out to be the bread of life as well as the water of life. God is in the Son as the bread of life, and He is the Spirit as the water of life. Moreover, the bread of life and the water of life are together. It is with the Spirit and as the Spirit that Christ can be enjoyed by man.
　　千万不要把这些都看作是地理上的地方。直到现在，许多人还带着天然的观念，以为我们得救了，将来就有一个地方可去。其实，在圣经中，特别在新约里，人无法读出一个清楚地记载，说到得救的人究竟到那里去。今天人传福音，最喜欢说到归宿问题。但请你们再想一想，在新约里有没有告诉我们，得救之人的归宿在哪里？我们读不到得救以后要去什么地方。如果得救的人一定要去一个地方，那个地方就是神人调和；神人调和就是地方。

　　这是我们不太领会得来的，就如主耶稣复活后，明明是带着骨和肉，但是祂却能自由出入门关得紧紧的屋子（约二十19~20）。有关神的事，我们不能仅仅用理智来领会。读过科学的人都知道，我们眼睛所看的，并不一定是准确的。一样东西看起来是蓝色，其实它本身不一定是蓝色。你看是蓝色，这是你的眼光。再如我们到底是在地球上面，还是在地球下面？你说，你在地球上面；但美国人也说，他们是在地球上面。这都是我们观感的问题。我们非常有限的眼光和观感，不能用来测量将来在荣耀里的光景。若是我们只用有限的领会力来测度神的事，我们就太愚笨了。

　　可惜，人因着一直在自己的老观念里，所以对将来荣耀的领会，至今仍脱不开“地方”，总想将来要上天堂，去一个光明美丽的地方。其实，我们不必这样在意地方问题。比方说，一个吃奶的婴孩只要在妈妈怀中，就没有地方的问题；在皇宫里也行，在茅屋里也可以，反正都有奶喝。同样的，神的救恩不是把我们救到祂之外的一个地方，乃是把我们救到祂里面。所以，不要把新耶路撒冷领会作将来的一个地方，一个天堂。

　　照启示录末两章的记载，约翰并没有看见人居住在新耶路撒冷里。十二使徒没有住在里面，以色列十二支派的人也没有住在那里。反之，我们看见十二使徒就是根基，十二支派就是门。这些都是图意。假使有一幅图画，里面有一块石头，上面写着一个人的名字，那就是示意，表明这块石头是指着这一个人。所以，照圣经的描写，新耶路撒冷这座城实实在在不重在说到人将来要住在里面，而是重在说到其中的构成就是将来有分于圣城的人。

　　因此，不是说没有新耶路撒冷，的确是有新耶路撒冷；只是新耶路撒冷不像基督教一般传统信仰所教导的，仅仅是一个地方。若是你我仅仅把新耶路撒冷领会成一个地方，就有很大的麻烦。我们在领会新耶路撒冷的事上必须蒙拯救，脱离地方的观念，才能看见新耶路撒冷乃是一个奥秘的神人调和。

　　或许有人会说，这不过是属灵的意思，新耶路撒冷总还有实体的一面。这样领会都是局限于人现有的观念。等到新耶路撒冷来到那天，这种观念就自然没有了。正如我们现在不懂主在复活后，门关着，祂怎么进到屋子里？（约二十19。）然而，等到那天我们被提之后，这个问题就没有了。我们所以还有这个问题，不懂为什么门没有开，主就能进入，乃是因为我们还在旧造里，许多的观念还在时间和空间的范围里。等到我们被提、身体改变形状，就没有这个问题了。

　　我们被提、身体改变形状，会使我们在观念上有大改变，就像一只毛毛虫从蛹羽化为蝴蝶，小鸡从鸡蛋里孵出来那样，完全转变了。你我今天在这个物质的身体里，尤其是经过了堕落，似乎无法脱开这物质的观念。然而，等到我们被提、身体改变形状，新耶路撒冷完全实现出来，你是其中的一部分，我也是其中的一部分，那时我们就根本不会认为那是我们住的地方了。

　　我们若是不说明这一点，人对新耶路撒冷就不能有正确的领会。圣经明说，生命树是基督，生命河是圣灵，人若偏要领会成一个地方，一个物质的地点，就很难讲得通了。所以请大家领会，新耶路撒冷所着重的并不在于一个地方，乃是那一位在羔羊里成功救赎的神，如何在祂的掌权并施恩里，流出来作人生命的粮食和生命的活水。神的宝座不仅是个掌权的故事，也是个施恩的故事；神乃是在祂的掌权并施恩里流出来，作人生命的粮食和生命的活水。
 
　We should not consider the tree of life and the river of water of life to be related to a geographical location. Many of us still have the natural concept that believers have a place that they will go to in the future. However, the New Testament does not speak of a place where the believers will be forevermore. Gospel preachers like to speak about an eternal home. But the New Testament does not speak of a place that is the eternal home of the believers. The destination of the believers is the mingling of God with man.

　We cannot comprehend fully the mingling of God with man, just as we cannot understand how the Lord Jesus, after His resurrection, was able to enter a room that had shut doors (John 20:19-20). We cannot understand the things of God merely with our mind. Likewise, what we see with our eyes is not always accurate. An object that appears to be blue may not actually be blue. We cannot use our limited view or impression to define the glorious situation in the future. It is foolishness to use our limited ability of understanding to define the things of God.

　Our concepts have bound our comprehension of our glory in the future to a place. Therefore, we think of going to heaven in the future, that is, of going to a bright and beautiful place. However, we should not have so much consideration about a place. Place is not an issue to a baby who is at his mother’s bosom. As long as the baby has milk to drink, whether he is in a palace or in a cottage makes no difference to him. God’s salvation does not save us to a place that is outside of God. His salvation saves us into Himself. Therefore, we should not understand the New Jerusalem to be a place in the future, such as a heavenly mansion.

　According to the last two chapters of Revelation, John did not see people dwelling in the New Jerusalem. Neither the twelve apostles nor the twelve tribes of Israel were dwelling there. On the contrary, the twelve apostles are the foundations, and the twelve tribes of Israel are the gates. This picture is full of meaning. Suppose there is a picture of a stone with a person’s name written on it. This would indicate that the stone refers to that person. Therefore, according to the description in the Bible, the New Jerusalem is not a place where people will dwell. Rather, the constituents of the New Jerusalem are those who will participate in the holy city.

　We are not saying that there will not be a New Jerusalem. Indeed, there will be a New Jerusalem. However, the New Jerusalem will not be merely a place, as taught in the traditional beliefs of Christianity. If we understand the New Jerusalem merely as a place, we will have problems in understanding the Bible. Our understanding concerning the New Jerusalem must be delivered from the concept of a place. Then we will see that the New Jerusalem is a mystical mingling of God with man.

　Some may say that the mingling of God with man is the spiritual meaning of the New Jerusalem but that the New Jerusalem will also have a physical aspect. This kind of understanding is the result of being bound by one’s concept. Such a concept will vanish on the day that the New Jerusalem comes down out of heaven from God. Even though we cannot understand how the Lord was able to enter a room with shut doors, this will no longer be a question after our rapture. Today there is such a question because we are still in the old creation, in which our concepts are still bound by the realm of time and space. After our rapture and the transfiguration of our body, such questions will no longer exist.

　After our rapture and the transfiguration of our body, we will have a change in our concept. This may be likened to a caterpillar being transformed from a pupa to a butterfly and to a chick breaking out of an egg; both are completely transformed. We are still in our physical body, which is fallen, so it is impossible for us to break away from the concept of physical things. After our rapture and the transfiguration of our body, however, we will not consider the New Jerusalem to be a place for us to dwell in. We will be a part of the New Jerusalem at its manifestation.

　Without this explanation the saints will not have a proper understanding concerning the New Jerusalem. The Bible clearly indicates that the tree of life is Christ, and the river of life is the Spirit. Those who insist on considering the New Jerusalem as a physical location will have a difficult time understanding these matters. We must understand that the emphasis of the New Jerusalem is not on its being a place but on the redeeming God, in His reigning and imparting of grace, flowing out to be man’s bread of life and water of life. God’s throne involves not only His ruling but also His dispensing of grace. God flows out by His ruling and by His dispensing of grace to be the bread of life and the water of life for man to partake of.
　　全本圣经所讲的，就是神来作羔羊，并在羔羊的身分里，从祂掌权并施恩的宝座，把祂自己流出来。祂到处都掌权，到处都施恩，并且把祂自己流出来，流到人里面。一面说，祂在祂儿子里是人的粮食；另一面说，祂在祂的灵里是人的活水。祂这样流出来给人接受并享受，结果这些享受祂的人，就是让祂通过的人，就变化成为金子、珍珠和宝石。

　　创世记二章清楚记载，人原是土造的（7）。林前十五章也明说，头一个人是出于地，乃属土；那属土的怎样，凡属土的也怎样（47~48上）。所以，我们这些亚当的子孙原来都是属土的。然而神每一次显出来，都像宝石。出埃及二十四章记载，神显出来有宝石的光景（10）。在启示录四章，神显出来的样子也像宝石（3）。神没有一点土的成分，神的一切全像宝石。但哥林多前书又告诉我们：“那属天的怎样，凡属天的也怎样。”（十五48下）所以属乎神的人，也都要变成宝石。怎样变成呢？就是神进到人里面作生命，作生命的粮、生命的水，给人享受而变化成的。

　　你有了这一个亮光，再去读经，就会看见全本圣经从亚当、亚伯一路下来，就是这条线，都是讲这个故事。开头时给人看见羔羊（创三21，四4），随后逾越节来到，这羔羊就变作食物了（出十二1~14）。接下去，吗哪接替羔羊作食物，生命的粮就来了（十六31~35）。再者，又有磐石裂开，活水流出来，给人喝（十七6）。以色列人在旷野中，一路上享受的就是吗哪和活水。等到他们进了迦南，那地一面有五谷，另一面有山，有河（申八7~8）。这意思是，不仅有吃的，还有喝的。圣经描写迦南是流奶与蜜之地（出三8，17）；奶和蜜不只是动物和植物两种生物的结晶，更是粮食和水的调和。奶和蜜既是食物，又是饮料，不只可喝，也可吃，又因为是出于生命的，所以能叫人得着生命的供应。这些都是圣经里的含意。

　　圣经除了在正面讲神作羔羊，从祂的宝座流出来，作人生命的粮、生命的水这件事之外，就没有讲其他的了。从正面来看，全本圣经就是讲这件事。凡这样让祂流通的，末了都变化成为金子、珍珠和宝石。凡不接受神，不让神流通的，末了都是火湖里的材料。

　　所以，圣经一开头就记载，人一被造出来，就被摆在生命树跟前；在那里有一道河，河水所流之处有金子、珍珠和宝石，而后就产生一个配偶（创二7~24）。全本圣经就是讲这件事：神流出来作生命树，作生命河，叫人变质，成为金子、珍珠和宝石，而同被建造，成为祂的配偶。祂是怎样流出来的呢？乃是作为羔羊，从祂的宝座流出来；这宝座是掌权的宝座，也是施恩的宝座。

　　从反面来看，圣经还有另一道流，就是一道火流。水流是从创世记二章就有的，而火流是从三章才有的。人一犯了罪，神就安设了四面转动发火焰的剑，把守生命树的道路（22~24）；火流就是从那里开始的。到了但以理七章十节就说，“从祂面前有火河流出。”这一道火流，把宇宙间一切不是出乎神的，都冲刷到火湖里去。圣经是以水和火结束的，一座城是水城，一个湖是火湖。新耶路撒冷是一座生命水河的城，里面满了生命的水；而城外的火湖里满了火。历代凡背叛神的一切人、事、物，都要给火流冲到火湖里去（启二十15，二一8）。神的宝座是施恩的，也是掌权的。神的掌权是以火对付祂的仇敌；神的施恩是以水恩待祂所救赎的人。火流的结果成了火湖；水流的结果，是贯通一切神所救赎的人，把他们流得变质，成为新耶路撒冷城。

　　因着神是这样来作生命，在人里面流通，所以光也来了，道路也来了。启示录二十一章特别提到光，也特别提到道路（23~24）。这条道路是随着生命的水流，而光就是在羔羊里面的神。神来了就是光，也就是人的路。不仅如此，这城也就是殿，就是神与人同在（22）。城中有神的荣耀，这荣耀就是神自己彰显出来。凡是圣经里所说神给人得着的一切，无论是爱、光、恩典、道路，都在新耶路撒冷里面。
 
　The Bible is a story of God coming to be the Lamb of God so that He can flow out of the throne for reigning and dispensing grace. His reigning and this dispensing of grace are the means by which He flows into man. As the Son, He is man’s food, and as the Spirit, He is the water of life. This is the way that He is received and enjoyed by man. Those who enjoy God, who let Him flow through them, are transformed into gold, pearls, and precious stones.

　In Genesis 2 “God formed man from the dust of the ground” (v. 7). First Corinthians 15 confirms this: “The first man is out of the earth, earthy...As the earthy is, such are they also that are earthy” (vv. 47-48). As the descendants of Adam, we are earthy. However, God has the appearance of a precious stone. In Exodus 24:10 He has the appearance of sapphire, a precious stone. In Revelation 4:3 God is like a jasper stone and a sardius in appearance, both of which are precious stones. God does not have an earthy element; everything related to God has the appearance of a precious stone. First Corinthians 15:48 says, “As the heavenly is, such are they also that are heavenly.” Therefore, all those who belong to God will be transformed into precious stones. They will be transformed by God entering into them to be their life, that is, by His being the bread of life and the water of life for their enjoyment.

　The lamb is at the beginning of the Bible (Gen. 3:21; 4:4). At the Feast of the Passover the lamb became food (Exo. 12:1-14). Afterward, manna replaced the lamb as food (16:4, 16-35); manna refers to the bread of life (John 6:32, 49-50). There was also the water that flowed out of the smitten rock for the Israelites to drink (Exo. 17:6). In their journey through the wilderness the children of Israel enjoyed manna and water. After they entered into Canaan, the children of Israel enjoyed a land with mountains, rivers, wheat, and barley (Deut. 8:7-8). This means that there was something for them to eat and drink. The Bible describes Canaan as “a land flowing with milk and honey” (Exo. 3:8, 17). Milk and honey are not only products of the combination of two kinds of lives, the animal life and the vegetable life but also the blending of food and drink. Milk and honey are food as well as drink. Since milk and honey come out of life, they are a supply for man to live by. These matters are covered in the Bible.

　On the positive side, the Bible speaks of only one matter: God as the Lamb coming out of the throne to be man’s bread of life and water of life. Whoever lets God flow through him will be transformed into gold, pearl, and precious stone. Whoever does not let God flow through him will manifest only wood, grass, and stubble, materials that are good only for burning with fire (1 Cor. 3:12-15).

　After man was created, he was placed in front of the tree of life in the garden of Eden. In the garden there was a river, and the flow of the river issued in gold, bdellium, and onyx stone. Eventually, a counterpart was produced for the man (Gen. 2:7-24). The entire Bible is concerning God flowing out to be the tree of life and the river of life so that man can be transformed into gold, pearl, and precious stones and be built up to become God’s counterpart. God flows out of the throne in the Lamb, and the throne is a throne for reigning and for dispensing grace.

　On the negative side, there is another stream in the Bible—a stream of fire. The stream of water begins in Genesis 2, but the stream of fire begins in chapter 3. After man sinned, God placed “a flaming sword which turned in every direction to guard the way to the tree of life” (v. 24). This is the beginning of the stream of fire. Daniel 7:10 says, “A stream of fire issued forth.” This stream of fire will sweep everything that is not of God into the lake of fire. The Bible concludes with water and fire—a city of water and a lake of fire. The New Jerusalem is a city of the river of water of life; it is a city filled with the water of life. In contrast, the lake of fire outside the city is filled with fire. Every person, thing, and matter throughout the generations that rebelled against God will be swept away by the stream of fire into the lake of fire (Rev. 20:15; 21:8). God’s throne is for imparting grace as well as for reigning. God reigns by dealing with His enemy with fire. God imparts grace by dealing graciously with His redeemed people with water. The stream of fire eventually becomes the lake of fire, and the stream of water flows through all God’s redeemed people and transforms them into the New Jerusalem.

　The flow of God as life in man brings in light and the way. Revelation 21 mentions light and the street (vv. 23-24, 21). This street follows the flow of life, and the light is God in the Lamb. God is light to man, and He is also man’s way. The city is also the temple, where God dwells with man (v. 22). The city contains the glory of God, which is God expressed. Everything that God gives man, whether love, light, or grace, is in the New Jerusalem.
　　约翰福音这一卷书有很好的开头，但是似乎没有结束。约翰开头写得非常强，他说，“太初有话，话与神同在，话就是神。”（一1）但是到末了，他只记了一些主复活后零零碎碎的事。例如：门徒打了一百五十三条鱼（二一11）；主对彼得说，“你爱我比这些更深么？”（15；）还有“你跟从我罢”（19）。这些话好像没有一个结束。

　　事实上，约翰福音的结束是在启示录。启示录这卷书好像没有开头，却有很强的结束。实在说，约翰福音和启示录就是一卷书；约翰福音是前一半，启示录是后一半。前一半有很强的开始，却没有结束；后一半好像没有开始，却有很好的结束。约翰福音给我们看见，神在羔羊里作人的生命，叫人得着食物，也得着活水，而与祂有生命的关系。祂是树，人是枝子。启示录给我们看见，这些和祂发生关系的人，在一地一地就是祂的灯台（一20）。凡不在这灯台里面的人、事、物，神就用火来审判，最终进到火湖里去。末后，新耶路撒冷出来；这新耶路撒冷就是接受神作生命，与祂联结，同被建造的人所成功的一个大人。神在他们中间作他们的一切。这是永远的结果，也是一个结论。可以说，启示录是约翰福音的结论；约翰福音里所说一切正面的事物，如帐幕、羔羊、新妇、光、道路、生命、活水、粮食等，最终都在新耶路撒冷里。

　　全本圣经就是讲神在祂的救赎里，也就是在羔羊里，借着祂的掌权和施恩流出来给人接受，作人的食物，也作人的活水。凡这样接受祂的人，结果都成为新耶路撒冷的一部分。不接受祂，不让祂流过的，最终都要到火湖里。所以，我们现在的责任，就在于怎样把祂接受进来，再让祂流出去。我们的祷告、唱诗、为神说话，就是让祂流出去。

　　原刊于一九六一年四月“话语职事”第一百十八期
 
　The Gospel of John has a very strong beginning, but it does not seem to have a conclusion. John wrote, “In the beginning was the Word, and the Word was with God, and the Word was God” (1:1). But at the end he recorded a few incidents that transpired after the Lord’s resurrection, such as the disciples catching a hundred and fifty-three fish (21:11); the Lord asking Peter, “Do you love Me more than these?” (v. 15); and the Lord saying, “Follow Me” (v. 19). These words do not seem appropriate as a conclusion.

　The conclusion to the Gospel of John is in Revelation. The book of Revelation does not seem to have a beginning, but it has a very strong conclusion. John’s Gospel and Revelation are one complete book. His Gospel is the first half, and Revelation is the second half. The first half has a strong beginning but does not have a conclusion, and the latter half does not seem to have a beginning but has a very good conclusion. The Gospel of John shows that God comes in the Lamb as life to be man’s food and living water so that man can have a life relationship with Him. He is the vine, and we are the branches. Revelation shows that the ones who have a relationship with God are His lampstands (1:20). Every person, thing, and matter that is not in the lampstands will be judged by God with fire and will end up in the lake of fire. Then the New Jerusalem will be manifested. The New Jerusalem is a corporate entity composed of God and all those who have received Him as their life, who are joined to Him, and who are built together. God is everything to them. This is the eternal conclusion. Hence, Revelation is the conclusion of the Gospel of John. Every positive thing, such as the tabernacle, the Lamb, the bride, light, the way, life, the living water, and the bread of life, that is mentioned in the Gospel of John is in the New Jerusalem.

　The entire Bible speaks of God in His redemption, that is, God in the Lamb flowing out through His reigning and His dispensing of grace, in order for man to receive Him as food and drink. Whoever receives Him will eventually become a part of the New Jerusalem. Those who do not receive Him will end up in the lake of fire. Our responsibility is to receive Him into us and to let Him flow out of us. When we pray, sing hymns, and speak for God, we let Him flow out of us.

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