读经：启二二1~2
Scripture Reading: Rev. 22:1-2
Scripture Reading: Rev. 22:1-2
壹
每位信徒都该是个“小新耶路撒冷”，每一地方召会都该是新耶路撒冷─那伟大的神人，以基督为中心与普及─的小影：
Every believer should be a "little New Jerusalem," and every local church should be a miniature of the New Jerusalem, the great God-man, with Christ as the centrality and universality:
Every believer should be a "little New Jerusalem," and every local church should be a miniature of the New Jerusalem, the great God-man, with Christ as the centrality and universality:
一
永远的异象乃是新耶路撒冷的异象─启二一9~10。
The vision of eternity is the vision of the New Jerusalem—Rev. 21:9-10.
The vision of eternity is the vision of the New Jerusalem—Rev. 21:9-10.
二
永远的生活乃是活出新耶路撒冷─腓一19~21上，加二20。
The life of eternity is the living out of the New Jerusalem—Phil. 1:19-21a; Gal. 2:20.
The life of eternity is the living out of the New Jerusalem—Phil. 1:19-21a; Gal. 2:20.
三
永远的工作乃是作出新耶路撒冷─林前十五58，十六10，三12上。
The work of eternity is the working out of the New Jerusalem—1 Cor. 15:58; 16:10; 3:12a.
The work of eternity is the working out of the New Jerusalem—1 Cor. 15:58; 16:10; 3:12a.
四
神将永远安置在世人心里─传三11：
God has put eternity in man's heart—Eccl. 3:11:
God has put eternity in man's heart—Eccl. 3:11:
１
“永远”乃是“神所栽种，历代以来就在运行的一种要有目的的感觉；日光之下，除神以外，别无什么可以满足这感觉”（扩大本圣经）。
"Eternity" is "a divinely implanted sense of a purpose working through the ages which nothing under the sun but God alone can satisfy" (The Amplified Bible).
"Eternity" is "a divinely implanted sense of a purpose working through the ages which nothing under the sun but God alone can satisfy" (The Amplified Bible).
２
神按着自己的形像创造人，并在人里面造了灵，使人能接受祂并盛装祂（创一26，二7）；此外，神将永远（就是对永远之事的渴望）安置在人心里，使人寻求神这位永远者。
God created man in His image and formed in him a spirit that man may receive and contain Him (Gen. 1:26; 2:7); in addition, God put eternity, an aspiration for something eternal, in man's heart so that man will seek God, the eternal One.
God created man in His image and formed in him a spirit that man may receive and contain Him (Gen. 1:26; 2:7); in addition, God put eternity, an aspiration for something eternal, in man's heart so that man will seek God, the eternal One.
３
因此，短暂的事物绝不能满足人；唯有永远的神，就是基督，能满足人心深处要有目的的感觉─参林后四18：
Hence, temporal things can never satisfy man; only the eternal God, who is Christ, can satisfy the deep sense of purpose in man's heart—cf. 2 Cor. 4:18:
Hence, temporal things can never satisfy man; only the eternal God, who is Christ, can satisfy the deep sense of purpose in man's heart—cf. 2 Cor. 4:18:
ａ
基督的名是以马内利，意思是“神与我们同在”─赛七14，太一23。
Christ's name is Immanuel, meaning "God with us"—Isa. 7:14; Matt. 1:23.
Christ's name is Immanuel, meaning "God with us"—Isa. 7:14; Matt. 1:23.
ｂ
实际上，全本新约的内容就是以马内利（太一23，十八20，二八20，启二一3），并且所有在基督里的信徒，作为基督的众肢体，乃是团体的基督（林前十二12，西三10~11）这伟大以马内利的一部分。
Actually, the content of the entire New Testament is an Immanuel (v. 23; 18:20; 28:20; Rev. 21:3), and all the believers in Christ, as the members of Christ, are a part of this great Immanuel, the corporate Christ (1 Cor. 12:12; Col. 3:10-11).
Actually, the content of the entire New Testament is an Immanuel (v. 23; 18:20; 28:20; Rev. 21:3), and all the believers in Christ, as the members of Christ, are a part of this great Immanuel, the corporate Christ (1 Cor. 12:12; Col. 3:10-11).
ｃ
以马内利的兆头要终极完成于新耶路撒冷，那将是以马内利的集大成，神与我们同在的总和。
The sign of Immanuel consummates in the New Jerusalem, which will be the aggregate of Immanuel, the totality of God being with us.
The sign of Immanuel consummates in the New Jerusalem, which will be the aggregate of Immanuel, the totality of God being with us.
贰
在新耶路撒冷，神掌权的中心乃是神和羔羊的宝座─启二二1：
The center of God's authority in the New Jerusalem is the throne of God and of the Lamb—Rev. 22:1:
The center of God's authority in the New Jerusalem is the throne of God and of the Lamb—Rev. 22:1:
一
国家的中心是其首都，即中央政府的所在地；新耶路撒冷也有一个中心，就是那救赎我们之神的宝座，神和羔羊的宝座。
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.
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.
二
“神和羔羊的宝座”给我们看见一个宝座既为着神，也为着羔羊（参二一23），指明神和羔羊乃是一─祂是羔羊神，是救赎的神，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，将自己分赐到祂所救赎的人里面，直到永远：
The throne of God and of the Lamb, showing that there is one throne for both God and the Lamb (cf. 21:23), indicates that God and the Lamb are one—the Lamb-God, the 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, who is symbolized by the water of life—dispenses Himself into His redeemed under His headship (implied in the authority of the throne) for eternity:
The throne of God and of the Lamb, showing that there is one throne for both God and the Lamb (cf. 21:23), indicates that God and the Lamb are one—the Lamb-God, the 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, who is symbolized by the water of life—dispenses Himself into His redeemed under His headship (implied in the authority of the throne) for eternity:
１
神是我们的创造主（创二7），羔羊是我们的救赎主（约一29），那灵是使我们重生者（三6）。
God is our Creator (Gen. 2:7), the Lamb is our Redeemer (John 1:29), and the Spirit is our Regenerator (3:6).
God is our Creator (Gen. 2:7), the Lamb is our Redeemer (John 1:29), and the Spirit is our Regenerator (3:6).
２
神是那定意者，祂成了救赎的羔羊（一14、29），最终成了赐生命、涌流的灵（林前十五45下）。
God was the One who purposed, He became the Lamb who redeemed (1:1, 14), and finally, He became the life-giving, flowing Spirit (1 Cor. 15:45b).
God was the One who purposed, He became the Lamb who redeemed (1:1, 14), and finally, He became the life-giving, flowing Spirit (1 Cor. 15:45b).
３
神的爱、基督的恩与圣灵的交通，乃是神、羔羊与那灵流自我们灵中施恩的宝座，在我们里面涌流的实际─林后十三14，来四16，参罗五17、21。
The love of God, the grace of Christ, and the fellowship of the Holy Spirit are the reality of God, the Lamb, and the Spirit f lowing within us from the throne of grace in our spirit—2 Cor. 13:14; Heb. 4:16; cf. Rom. 5:17, 21.
The love of God, the grace of Christ, and the fellowship of the Holy Spirit are the reality of God, the Lamb, and the Spirit f lowing within us from the throne of grace in our spirit—2 Cor. 13:14; Heb. 4:16; cf. Rom. 5:17, 21.
４
在我们的日常生活、家庭生活、婚姻生活、职业生活和召会生活里，中心必须是神的宝座；我们凡事都该服从祂的元首权柄。
In our daily life, in our family life, in our marriage life, in our business life, and in our church life the center must be God's throne; everything must be submitted to His headship.
In our daily life, in our family life, in our marriage life, in our business life, and in our church life the center must be God's throne; everything must be submitted to His headship.
５
每天早晨起床后我们需要说，“主，感谢你给我新的一天，让我接受你作我的主。我终日把自己服在你元首的权柄之下。主，在我的生活中设立你的宝座。在我全人的中心设立你的宝座。主，把我一整天日常的生活带到你的宝座之下”：
Every morning after rising up we need to say, "Lord, thank You for a new day for me to take You as my Lord. I subject myself under Your headship for the whole day. Lord, set up your throne in my life. Set up Your throne in the center of my being. Lord, bring my whole day with my daily life under Your throne":
Every morning after rising up we need to say, "Lord, thank You for a new day for me to take You as my Lord. I subject myself under Your headship for the whole day. Lord, set up your throne in my life. Set up Your throne in the center of my being. Lord, bring my whole day with my daily life under Your throne":
ａ
倘若我们每天早晨向三一神献上这样的祷告，从那一刻起我们就会有活水在里面涌流。
If we would offer such a prayer to the Triune God every morning, from that moment, we would have the living water f lowing within us.
If we would offer such a prayer to the Triune God every morning, from that moment, we would have the living water f lowing within us.
ｂ
每当我们使自己服从三一神，以祂作我们的元首，我们里面就享受生命水的流。
Whenever we subject ourselves to the Triune God, taking Him as our Head, we enjoy the f low of the water of life within us.
Whenever we subject ourselves to the Triune God, taking Him as our Head, we enjoy the f low of the water of life within us.
ｃ
我们里面若没有活水的涌流，那是因为我们不接受或者不承认三一神在我们这人的中心作主，作元首和权柄。
If we do not have the f low of the living water within us, this is because we do not accept or recognize the lordship, the headship, and the authority of the Triune God in the very center of our being.
If we do not have the f low of the living water within us, this is because we do not accept or recognize the lordship, the headship, and the authority of the Triune God in the very center of our being.
叁
神将祂自己分赐到我们里面，作为生命水的河，从宝座流出来，供应并浸透整个新耶路撒冷─启二二1：
God dispenses Himself into us as the river of water of life proceeding out of the throne to supply and saturate the entire New Jerusalem—Rev. 22:1:
God dispenses Himself into us as the river of water of life proceeding out of the throne to supply and saturate the entire New Jerusalem—Rev. 22:1:
一
这河就如创世记二章十至十四节，诗篇四十六篇四节，与以西结四十七章五至九节的河所预表的，是表征在其流中生命的丰盛：
The river here, 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:
The river here, 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:
１
这是一道河，流遍圣城的四方，就象创世记二章十至十四节的一道河分为四道，临到各方的人。
It is one river, flowing to the four corners of the holy city, like the one river in Genesis 2:10-14, which parts into four heads to reach man in every direction.
It is one river, flowing to the four corners of the holy city, like the one river in Genesis 2:10-14, which parts into four heads to reach man in every direction.
２
这一道河连同其丰富，在我们对神生命之灵各面的丰富所有不同的经历中，成了许多道河，如约翰七章三十八节所指明的─罗八2，十五30，帖前一6，帖后二13，加五22~23。
As indicated in John 7:38, this one river with its riches becomes many rivers in our experience of the different aspects of the riches of God's Spirit of life— Rom. 8:2; 15:30; 1 Thes. 1:6; 2 Thes. 2:13; Gal. 5:22-23.
As indicated in John 7:38, this one river with its riches becomes many rivers in our experience of the different aspects of the riches of God's Spirit of life— Rom. 8:2; 15:30; 1 Thes. 1:6; 2 Thes. 2:13; Gal. 5:22-23.
二
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）所预表的，也是从主耶稣被扎的肋旁流出的水（约十九34）所象征的。
The water of life is a symbol of God in Christ as the Spirit f lowing 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 symbolized by the water that f lowed out of the pierced side of the Lord Jesus (John 19:34).
The water of life is a symbol of God in Christ as the Spirit f lowing 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 symbolized by the water that f lowed out of the pierced side of the Lord Jesus (John 19:34).
三
生命水明亮如水晶，毫无模糊、不透明之处；这生命水在我们里面涌流时，就洁净我们，使我们透明如水晶─启二二1。
The water of life is bright as crystal, having no dimness or opaqueness; when this water of life flows in us, it purifies us and makes us as transparent as crystal—Rev. 22:1.
The water of life is bright as crystal, having no dimness or opaqueness; when this water of life flows in us, it purifies us and makes us as transparent as crystal—Rev. 22:1.
肆
一棵生命树长在河的两岸，表征生命树是一种藤蔓，沿着生命水的流伸展、蔓延，给神的子民接受并享受（2）；这实现了神原初的心意（创二9），直到永远：
That the one tree of life grows on the two sides of the river signifies that the tree of life is a vine that spreads and proceeds along the flow of the water of life for God's people to receive and enjoy (v. 2); this fulfills for eternity what God intended from the beginning (Gen. 2:9):
That the one tree of life grows on the two sides of the river signifies that the tree of life is a vine that spreads and proceeds along the flow of the water of life for God's people to receive and enjoy (v. 2); this fulfills for eternity what God intended from the beginning (Gen. 2:9):
一
因着人的堕落，生命树向人封闭了（三22~24）；但借着基督的救赎，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份（约六35、57）。
The tree of life was closed to man because of his fall (3:22-24), but it was opened to the believers through 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).
The tree of life was closed to man because of his fall (3:22-24), but it was opened to the believers through 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).
二
启示录二章七节的“树”，原文与彼前二章二十四节的“木头”同字；因此，生命树是指钉十字架（由树，就是木头所含示─24节）并复活（由神的生命所含示─约十一25）的基督；今天祂是在召会中，这召会的完成乃是新耶路撒冷，在其中这位钉死并复活的基督是生命树，滋养神所有的赎民，直到永远（启二二2、14）。
In Greek the word for tree in Revelation 2:7, as in 1 Peter 2:24, means "wood"; thus, the tree of life signifies the crucified (implied in the tree as a piece of wood—v. 24) and resurrected (implied in the life of God—John 11:25) Christ, who today is in the church, the consummation of which will be the New Jerusalem, in which the crucified and resurrected Christ will be the tree of life for the nourishment of all God's redeemed people for eternity (Rev. 22:2, 14).
In Greek the word for tree in Revelation 2:7, as in 1 Peter 2:24, means "wood"; thus, the tree of life signifies the crucified (implied in the tree as a piece of wood—v. 24) and resurrected (implied in the life of God—John 11:25) Christ, who today is in the church, the consummation of which will be the New Jerusalem, in which the crucified and resurrected Christ will be the tree of life for the nourishment of all God's redeemed people for eternity (Rev. 22:2, 14).
三
吃生命树，就是享受基督作我们生命的供应，该是召会生活中首要的事。
Eating the tree of life, that is, enjoying Christ as our life supply, should be the primary matter in the church life.
Eating the tree of life, that is, enjoying Christ as our life supply, should be the primary matter in the church life.
四
为着正当的召会生活，和召会生活的恢复，也就是为着基督徒生命正确的长大，我们所需要的，不仅是在头脑里明白教训，更是在我们的灵里吃主作生命树，生命的粮（约六57）；即使是圣经上的话，也不该仅仅当作道理教导我们的心思，乃该当作食物滋养我们的灵（太四4，来五12~14）。
For the proper church life and the recovery of the church life, that is, for the proper growth in the Christian life, what we need is not merely the mental apprehension of teachings but the eating of the Lord as the tree of life, the bread of life, in our spirit (John 6:57); even the words of the Scriptures should not be considered merely as doctrines to teach our mind but as food to nourish our spirit (Matt. 4:4; Heb. 5:12-14).
For the proper church life and the recovery of the church life, that is, for the proper growth in the Christian life, what we need is not merely the mental apprehension of teachings but the eating of the Lord as the tree of life, the bread of life, in our spirit (John 6:57); even the words of the Scriptures should not be considered merely as doctrines to teach our mind but as food to nourish our spirit (Matt. 4:4; Heb. 5:12-14).
五
属天的王在尽职眷临时，总是制造机会，将祂自己启示出来；在马太十五章二十八节，祂与迦南妇人的接触，为祂造出一个机会，启示自己是“儿女的饼”（26）：
The heavenly King's ministry in all His visits created opportunities for Him to reveal Himself; in His contact with the Canaanite woman in Matthew 15:21-28, the opportunity was created for Him to reveal Himself as "the children's bread" (v. 26):
The heavenly King's ministry in all His visits created opportunities for Him to reveal Himself; in His contact with the Canaanite woman in Matthew 15:21-28, the opportunity was created for Him to reveal Himself as "the children's bread" (v. 26):
１
迦南妇人认为祂是主，是神圣的一位，也是大卫的子孙，王室的后裔，伟大尊高作王的；但主向迦南妇人揭示自己是微小的饼渣，是好作食物的。
The Canaanite woman considered Him the Lord—a divine person—and the Son of David—a royal descendant, great and high in His reign; but He unveiled Himself to her as small pieces of bread, good for food.
The Canaanite woman considered Him the Lord—a divine person—and the Son of David—a royal descendant, great and high in His reign; but He unveiled Himself to her as small pieces of bread, good for food.
２
这含示主这位属天的王管理祂的子民，乃是将祂自己当作饼，喂养他们；我们唯有以祂作食物得着滋养，才能在祂的国里作正确的子民。
This implies that, as the heavenly King, He rules over His people by feeding them with Himself as bread; we can be the proper people in His kingdom only by being nourished with Him as our food.
This implies that, as the heavenly King, He rules over His people by feeding them with Himself as bread; we can be the proper people in His kingdom only by being nourished with Him as our food.
３
吃基督作我们的供应，乃是在国度实际里作国度子民的路。
To eat Christ as our supply is the way to be the kingdom people in the reality of the kingdom.
To eat Christ as our supply is the way to be the kingdom people in the reality of the kingdom.
４
迦南妇人是来求主医治她患病的女儿，但是主说，祂是儿女的饼来喂养她：
The Canaanite woman came to ask the Lord to heal her sick daughter, but the Lord said that He was the children's bread to feed her:
The Canaanite woman came to ask the Lord to heal her sick daughter, but the Lord said that He was the children's bread to feed her:
ａ
这给我们看见，我们在任何事上有需要，就证明我们需要更多吃主耶稣；我们要在环境中摸着这个窍─把主多吃一点。
This shows that whenever we have a need, it is proof that we need to eat the Lord Jesus more; we have to learn this secret in our circumstances— eat the Lord more.
This shows that whenever we have a need, it is proof that we need to eat the Lord Jesus more; we have to learn this secret in our circumstances— eat the Lord more.
ｂ
我们要把主耶稣吃到里面来，让祂作我们的粮食和一切，我们的环境就转了。
We need to take the Lord Jesus into us and let Him become our food and our everything; then our circumstances will change.
We need to take the Lord Jesus into us and let Him become our food and our everything; then our circumstances will change.
ｃ
我们多吃主耶稣，召会就活了；这是新约里的中心观点。
When we eat more of the Lord Jesus, the churches will be enlivened; this is the central viewpoint of the New Testament.
When we eat more of the Lord Jesus, the churches will be enlivened; this is the central viewpoint of the New Testament.