启二二1~2 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。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……。

　　这两条线，就是两条路，是起源于两个源头。……第一条路是生命的路、狭路（太七14）、这道路（徒九2，十九9、23，二二4，二四22）、正路（彼后二15）、义路（21）、救人的道路（徒十六17）、神的道路（太二二16，徒十八26）以及主的道路（25），是为着给人寻求神，得着神，并在神永远的生命里享受神作供应，而以祂永远的生命为目标，使他们得以从神而生，有神的生命和性情（约一12~13），被变化并模成神荣耀的形像（林后三18，罗八29），并在神这荣耀里得着荣耀（30，彼前五10上，来二10上），以得着祂并有分于祂，到最完满的地步。在这条生命的道路上，有亚伯、塞特、以挪士、以诺、挪亚、亚伯拉罕、以撒、雅各、摩西、大卫、撒母耳、旧约所有的申言者以及新约所有的信徒（十一39~40）。神对付约伯的目的，乃是要将他从善恶的路上转到这条生命的路上，使他能得着神到最完满的地步（约伯记生命读经，二三七至二三八页）。

　　Rev. 22:1-2 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. And on this side and on that side of the river was the tree of life, producing twelve fruits, yielding its fruit each month…

　　Two lines, as the two ways, originate from the two sources. The first way is the way of life, the constricted way (Matt. 7:14), the Way (Acts 9:2; 19:9, 23; 22:4; 24:22), the straight way (2 Pet. 2:15), the way of righteousness (2 Pet. 2:21), the way of salvation (Acts 16:17), the way of God (Matt. 22:16; Acts 18:26), and the way of the Lord (Acts 18:25), for men to seek God, to gain God, and to enjoy God in His eternal life as the supply and unto His eternal life as the goal, that they may be born of God in His life and nature (John 1:12-13), transformed and conformed into His glorious image (2 Cor. 3:18; Rom. 8:29), and glorified in Him as glory (Rom. 8:30; 1 Pet. 5:10a; Heb. 2:10a) to gain Him and participate in Him to the fullest extent. In this way of life are Abel, Seth, Enosh, Enoch, Noah, Abraham, Isaac, Jacob, Moses, David, Samuel, all the Old Testament prophets, and all the New Testament believers (Heb. 11:39-40). God’s purpose in dealing with Job was to turn him from the way of good and evil to this way of life that he might gain God to the fullest extent. (Life-study of Job, p. 201)

　　第二条路是善恶的路、死亡的路、阔路（太七13），让人跟随撒但，作他的儿女（约壹三10上），以至于死，并作他的同伴，有分于他永远的沉沦（太二五41）。在这条死亡、善恶的路上，有该隐、拉麦、雅八、犹八、土八该隐（犹11上，创四16~24）、含、古实、宁录（十6~12）、可拉、巴兰（彼后二15，犹11下）、扫罗、押沙龙、敌基督和他的跟从者（启十九19~21）以及所有的不信者（二十15）。

　　这两条路，就是生命的路和死亡的路，分别将人引到神命定的两个结局—新耶路撒冷和火湖。

　　两条路，就是生命的路，和死亡并善恶的路，构成支配、管治并规律人与神建立关系的两个原则。……第一个原则是生命的原则，按照这原则，所有在生命路上的人保持与神的接触，并且借着这原则一步一步地寻求神、得着神、拥有神并享受神，直至达到最完满的地步。……第二个原则是死亡并善恶的原则，在这原则里，所有在死亡路上的人都有意识或无意识地跟随撒但，并且借此弃绝神和祂生命的路，而成为撒但的同伴，以至于死和永远的沉沦。

　　神严厉对付约伯的目的，乃是要将他对神与人关系的逻辑，从按照道德的善恶原则，调整到按照神的生命原则，使约伯能成为得着神并有分于神的人，使神永远的经纶得着完成。

　　两个结局乃是人在与神关系上所走之两条路的两个目的地。……新耶路撒冷是神生命之路最好、最荣耀的结局，乃是极有力的奖励，叫我们寻求神，直到我们照着祂的爱和恩，得着祂到最完满的地步；火湖乃是撒但的死亡并善恶之路最坏、最悲惨的结局，这应当是给在撒但敌挡神经纶的路上跟随撒但之人严肃的警告，要他们从撒但的死亡之路转到神的生命之路，使他们得以逃脱撒但按照神的公义和公平所受永远的审判和永远的沉沦（约伯记生命读经，二三八至二四一页）。

　　参读：生命树，第一至十、十四至十六章；神永远的心意与撒但反抗的计谋，第一至二章。

　　The second way is the way of good and evil, the way of death, the broad way (Matt. 7:13), for men to follow Satan to be his children (1 John 3:10a) unto death and his companions in his eternal perdition (Matt. 25:41). In this way of death and of good and evil are Cain, Lamech, Jabal, Jubal, Tubal-cain (Jude 11a; Gen. 4:16-24), Ham, Cush, Nimrod (Gen. 10:6-12), Korah, Balaam (2 Pet. 2:15; Jude 11b), Saul, Absalom, Antichrist and his followers (Rev. 19:19-21), and all unbelievers (Rev. 20:15).

　　These two ways, the way of life and the way of death, lead men to the two God-ordained ends—the New Jerusalem and the lake of fire—respectively.

　　The two ways, the way of life and the way of death and of good and evil, constitute the two controlling, ruling, and regulating principles by which men have their relationship with God. The first principle is the principle of life, according to which all men in the way of life keep their contact with God, and by which they seek God, gain God, possess God, and enjoy God, step by step, until they reach the fullest extent. The second principle is the principle of death and of good and evil, in which all men in the way of death follow Satan either consciously or unconsciously, and through which they reject God and His way of life to be Satan’s companions unto death and eternal perdition.

　　God’s purpose in dealing with Job severely was to adjust his logic concerning his relationship with God from the principle of good and evil according to ethics to the principle of life according to God, that he might be one who gained God and participated in God for the fulfillment of God’s eternal economy.

　　The two ends are the two destinations of the two ways men take in their relationship with God. The New Jerusalem, as the best and most glorious end of God’s way of life, is a dynamic incentive for us to seek God until we gain Him to the fullest extent according to His love and grace; and the lake of fire, as the worst and most miserable end of Satan’s way of death and of good and evil, should be a solemn warning to the men who follow Satan in his way against God’s economy, to turn from his way of death to God’s way of life that they may escape Satan’s eternal judgment and eternal perdition, according to God’s righteousness and justice. (Life-study of Job, pp. 201-203)

　　Further Reading: CWWL, 1965, vol. 2, “The Tree of Life,” chs. 1-10, 14-16; CWWL, 1981, vol. 1, “God’s Eternal Intention and Satan’s Counterplot,” chs. 1-2