读经：亚六11~15，创一26，彼前二5、9，来四16，启二二1
Scripture Reading: Zech. 6:11-15; Gen. 1:26; 1 Pet. 2:5, 9; Heb. 4:16; Rev. 22:1
Scripture Reading: Zech. 6:11-15; Gen. 1:26; 1 Pet. 2:5, 9; Heb. 4:16; Rev. 22:1
壹
撒迦利亚书里安慰、抚慰和鼓励的异象，借着给大祭司约书亚加冠，而得着印证；大祭司约书亚预表基督有祭司职分，他是联于犹大省长所罗巴伯，后者预表基督作大卫的苗，有君王职分─六11~15：
The visions in Zechariah of comfort, consolation, and encouragement are confirmed by the crowning of Joshua the high priest—typifying Christ in His priesthood—linked with Zerubbabel the governor of Judah—typifying Christ as the Shoot of David in His kingship—6:11-15:
The visions in Zechariah of comfort, consolation, and encouragement are confirmed by the crowning of Joshua the high priest—typifying Christ in His priesthood—linked with Zerubbabel the governor of Judah—typifying Christ as the Shoot of David in His kingship—6:11-15:
一
基督是耶和华的苗，指祂的神性；耶和华的苗，指明基督成为肉体，乃是耶和华神新的发展，为使三一神将祂自己在祂的神性里伸枝出来，进到人性里；这乃是为着耶和华神在宇宙中的扩增与开展─赛四2，七14，太一22~23。
Christ is the Shoot of Jehovah, referring to His divinity; the Shoot of Jehovah denotes that through His incarnation Christ is a new development of Jehovah God for the Triune God to branch Himself out in His divinity into humanity; this is for Jehovah God's increase and spread in the universe—Isa. 4:2; 7:14; Matt. 1:22-23.
Christ is the Shoot of Jehovah, referring to His divinity; the Shoot of Jehovah denotes that through His incarnation Christ is a new development of Jehovah God for the Triune God to branch Himself out in His divinity into humanity; this is for Jehovah God's increase and spread in the universe—Isa. 4:2; 7:14; Matt. 1:22-23.
二
基督也是大卫的苗（由所罗巴伯所预表），指祂的人性和君尊的忠信─亚三8，耶二三5。
Christ is also the Shoot of David (typified by Zerubbabel), referring to His humanity and royal faithfulness—Zech. 3:8; Jer. 23:5.
Christ is also the Shoot of David (typified by Zerubbabel), referring to His humanity and royal faithfulness—Zech. 3:8; Jer. 23:5.
三
在撒迦利亚六章十一至十三节，基督是由约书亚和所罗巴伯这二人所预表，祂是唯一的一位，在神的行政里担任祭司职分和君王职分两职，为着建造召会作神的殿（参林前三12、17，林后六16）。
Christ, typified in Zechariah 6:11-13 by two persons, Joshua and Zerubbabel, is the unique One to hold the two offices of the priesthood and the kingship in God's administration for the building up of the church as the temple of God (cf. 1 Cor. 3:12, 17; 2 Cor. 6:16).
Christ, typified in Zechariah 6:11-13 by two persons, Joshua and Zerubbabel, is the unique One to hold the two offices of the priesthood and the kingship in God's administration for the building up of the church as the temple of God (cf. 1 Cor. 3:12, 17; 2 Cor. 6:16).
四
“在两职之间筹定和平：”（亚六13下）在两职之间，意即在祭司职分和君王职分之间（参一1，拉五1）。
"The counsel of peace will be between the two of them" (Zech. 6:13b); between the two means between the priesthood and the kingship (cf. 1:1; Ezra 5:1).
"The counsel of peace will be between the two of them" (Zech. 6:13b); between the two means between the priesthood and the kingship (cf. 1:1; Ezra 5:1).
贰
希伯来书的中心乃是天上的基督，而这位天上基督主要的点乃是，祂是麦基洗德所预表的大祭司和君王（公义王与平安王）─五10，七1~3、28，八1~2：
The focus of Hebrews is the heavenly Christ, and the main point of the heavenly Christ is that He is both the High Priest and the King (the King of righteousness and the King of peace), as typified by Melchizedek— 5:10; 7:1-3, 28; 8:1-2:
The focus of Hebrews is the heavenly Christ, and the main point of the heavenly Christ is that He is both the High Priest and the King (the King of righteousness and the King of peace), as typified by Melchizedek— 5:10; 7:1-3, 28; 8:1-2:
一
基督不仅是有能力和权柄的君王，祂也是照着麦基洗德等次的大祭司─二17，四14，五6、10，六20，八1，九11，诗一一〇1~4：
Christ is not only the King with power and authority but also the High Priest according to the order of Melchizedek—2:17; 4:14; 5:6, 10; 6:20; 8:1; 9:11; Psa. 110:1-4:
Christ is not only the King with power and authority but also the High Priest according to the order of Melchizedek—2:17; 4:14; 5:6, 10; 6:20; 8:1; 9:11; Psa. 110:1-4:
１
基督在祂升天里的天上职事，包括祂的君王职分和祭司职分，为着建造召会作耶和华的殿，就是神的殿─来七1~2，亚六13、15，林前三16~17。
Christ's heavenly ministry in His ascension includes both His kingship and His priesthood for the building up of the church as the temple of Jehovah, the temple of God—Heb. 7:1-2; Zech. 6:13, 15; 1 Cor. 3:16-17.
Christ's heavenly ministry in His ascension includes both His kingship and His priesthood for the building up of the church as the temple of Jehovah, the temple of God—Heb. 7:1-2; Zech. 6:13, 15; 1 Cor. 3:16-17.
２
基督是君王，有权杖管理这地，并处理我们的事务；祂也是大祭司，在神面前为我们代求，并处理我们的案件─来四14~16，七25~26，九24，徒五31，罗八34，启一12~13。
As the King, Christ has the scepter to rule over the earth and to manage our affairs, and as the High Priest, He is interceding for us and taking care of our case before God—Heb. 4:14-16; 7:25-26; 9:24; Acts 5:31; Rom. 8:34; Rev. 1:12-13.
As the King, Christ has the scepter to rule over the earth and to manage our affairs, and as the High Priest, He is interceding for us and taking care of our case before God—Heb. 4:14-16; 7:25-26; 9:24; Acts 5:31; Rom. 8:34; Rev. 1:12-13.
二
基督照着麦基洗德的等次作君尊的大祭司，将神服事到我们里面作我们的供应，以完成神永远的定旨─来七1~2，八1~2，创十四18~20：
As the kingly High Priest according to the order of Melchizedek, Christ minis-ters God into us as our supply to fulfill God's eternal purpose—Heb. 7:1-2; 8:1-2; Gen. 14:18-20:
As the kingly High Priest according to the order of Melchizedek, Christ minis-ters God into us as our supply to fulfill God's eternal purpose—Heb. 7:1-2; 8:1-2; Gen. 14:18-20:
１
基督在地上的职事里，乃是照着亚伦的等次为大祭司，为着除掉罪─来九14、26。
In His earthly ministry Christ was a High Priest according to the order of Aaron for the putting away of sin—Heb. 9:14, 26.
In His earthly ministry Christ was a High Priest according to the order of Aaron for the putting away of sin—Heb. 9:14, 26.
２
然后，基督在天上的职事里，乃是照着麦基洗德的等次标出为大祭司（五6、10），不是为着罪献祭，乃是将那经过成为肉体、人性生活、钉十字架和复活之过程的神（由饼和酒所表征──太二六26~28）服事给我们，作我们生命的供应，以滋养、复苏、扶持、安慰并加强我们，使我们蒙拯救到底（来七25）。
Then, in His heavenly ministry Christ was designated a High Priest accord-ing to the order of Melchizedek (5:6, 10), not to offer sacrifices for sin but to minister to us the very God who was processed through incarnation, human living, crucifixion, and resurrection, signified by the bread and the wine (Matt. 26:26-28), as our life supply to nourish, refresh, sustain, comfort, and strengthen us so that we may be saved to the uttermost (Heb. 7:25).
Then, in His heavenly ministry Christ was designated a High Priest accord-ing to the order of Melchizedek (5:6, 10), not to offer sacrifices for sin but to minister to us the very God who was processed through incarnation, human living, crucifixion, and resurrection, signified by the bread and the wine (Matt. 26:26-28), as our life supply to nourish, refresh, sustain, comfort, and strengthen us so that we may be saved to the uttermost (Heb. 7:25).
三
基督君尊的祭司职分，乃是为着与神的仇敌争战，以带进公义与平安，使祂能将经过过程的三一神供应到我们里面，作我们每日的供应和享受─1~2节，创十四18~20。
Christ's kingly priesthood is for fighting against God's enemies to bring in righteousness and peace so that He may minister the processed Triune God into us as our daily supply and enjoyment—vv. 1-2; Gen. 14:18-20.
Christ's kingly priesthood is for fighting against God's enemies to bring in righteousness and peace so that He may minister the processed Triune God into us as our daily supply and enjoyment—vv. 1-2; Gen. 14:18-20.
四
基督神圣的祭司职分，乃是为着在祂的生命里拯救我们到底，使我们得荣，脱离一切死亡的副产品，就如虚空、叹息、叹气、毁坏、辖制、败坏和奴役；祂神圣的祭司职分消除死亡，并带来生命─来七25、28，罗五10，八19、21、23、30。
Christ's divine priesthood is for saving us to the uttermost in His life unto glo-rification from all the by-products of death, such as vanity, groaning, sighing, decay, bondage, corruption, and slavery; His divine priesthood is the absence of death and the presence of life—Heb. 7:25, 28; Rom. 5:10; 8:19, 21, 23, 30.
Christ's divine priesthood is for saving us to the uttermost in His life unto glo-rification from all the by-products of death, such as vanity, groaning, sighing, decay, bondage, corruption, and slavery; His divine priesthood is the absence of death and the presence of life—Heb. 7:25, 28; Rom. 5:10; 8:19, 21, 23, 30.
叁
祭司职分与君王职分乃是为着神的形像和管治权；祭司职分使人有神的形像，君王职分使人有神的管治权，以完成神原初的心意：
The priesthood and the kingship are for God's image and dominion; the priesthood causes man to have the image of God, and the kingship causes man to have the dominion of God to accomplish God's original intention:
The priesthood and the kingship are for God's image and dominion; the priesthood causes man to have the image of God, and the kingship causes man to have the dominion of God to accomplish God's original intention:
一
人受造主要有两面：形像和管治权（创一26）；形像是为着彰显神，而管治权是为着代表神对付祂的仇敌。
There are two main aspects in the creation of man: image and dominion (Gen. 1:26); image is for the expression of God, and dominion is for the representa-tion of God to deal with His enemy.
There are two main aspects in the creation of man: image and dominion (Gen. 1:26); image is for the expression of God, and dominion is for the representa-tion of God to deal with His enemy.
二
祭司职分是为着神的彰显；祭司享受主，就成为祂的彰显、显出、居所和住处（祂属灵的殿作祂圣别的祭司体系）─彼前二5：
The priesthood is for the expression of God; the priests enjoy the Lord, and they become His expression, manifestation, habitation, and dwelling place (His spiritual house as His holy priesthood)—1 Pet. 2:5:
The priesthood is for the expression of God; the priests enjoy the Lord, and they become His expression, manifestation, habitation, and dwelling place (His spiritual house as His holy priesthood)—1 Pet. 2:5:
１
“形像”的线就是祭司职分的线，因为唯有人到神面前来，并让神在他里面流通，神才能彰显祂的形像。
The line of "image" is the line of the priesthood, because only when man draws near to God and allows God to flow through him can God be expressed in His image.
The line of "image" is the line of the priesthood, because only when man draws near to God and allows God to flow through him can God be expressed in His image.
２
祭司职分是为着接触神，而与神调和，并被变化且模成基督的形像，作祂的彰显─林后三18，罗八28~29。
The priesthood is for contacting God to be mingled with God and to be trans-formed into and conformed to Christ's image for His expression—2 Cor. 3:18; Rom. 8:28-29.
The priesthood is for contacting God to be mingled with God and to be trans-formed into and conformed to Christ's image for His expression—2 Cor. 3:18; Rom. 8:28-29.
三
君王职分是为着主的权柄，祂的管治权；君王代表神，有祂的权柄以对付祂的仇敌─太二八19~20，罗十六20：
The kingship is for the Lord's authority, His dominion; the kings represent God with His authority to deal with His enemy—Matt. 28:19-20; Rom. 16:20:
The kingship is for the Lord's authority, His dominion; the kings represent God with His authority to deal with His enemy—Matt. 28:19-20; Rom. 16:20:
１
“管治权”的线乃是君王职分的线，因为君王从神接受权柄，好为神掌权。
The line of "dominion" is the line of the kingship, because a king receives authority from God in order to reign for God.
The line of "dominion" is the line of the kingship, because a king receives authority from God in order to reign for God.
２
君王职分是为着在生命中作王（借着洋溢之恩并恩典内里的掌权），管治撒但、罪和死，好为着神的国度，带着神的管治权代表神─五17、21。
The kingship is for reigning in life (by the abundance of grace and the inward reigning of grace) over Satan, sin, and death to represent God with His dominion for His kingdom—5:17, 21.
The kingship is for reigning in life (by the abundance of grace and the inward reigning of grace) over Satan, sin, and death to represent God with His dominion for His kingdom—5:17, 21.
四
基督借着祂的血所成功的救赎，“使我们成为国度，作祂神与父的祭司”─启一5下~6上。
The redemption accomplished through Christ's blood "made us a kingdom, priests to His God and Father"—Rev. 1:5b-6a.
The redemption accomplished through Christ's blood "made us a kingdom, priests to His God and Father"—Rev. 1:5b-6a.
五
在千年国里，得胜者要作祭司，亲近神和基督，并要与基督一同作王，辖管列国─二26~27，二十4、6。
In the millennium the overcomers will be priests, drawing near to God and Christ, and they will also be kings, reigning over the nations with Christ— 2:26-27; 20:4, 6.
In the millennium the overcomers will be priests, drawing near to God and Christ, and they will also be kings, reigning over the nations with Christ— 2:26-27; 20:4, 6.
六
失败的信徒要失去这赏赐；但他们在千年国里受主对付之后，要在新天新地里有份于这赏赐的福分，就是作为新耶路撒冷在祭司职分里事奉神，并在君王职分里代表神─二二3、5：
The believers who are defeated will forfeit this reward; however, after being dealt with in the millennium, these defeated ones will participate in the blessing of this reward in that they will serve God in the priesthood and represent God in the kingship as the New Jerusalem in the new heaven and new earth—22:3, 5:
The believers who are defeated will forfeit this reward; however, after being dealt with in the millennium, these defeated ones will participate in the blessing of this reward in that they will serve God in the priesthood and represent God in the kingship as the New Jerusalem in the new heaven and new earth—22:3, 5:
１
新耶路撒冷显出来时，这座圣城的样子就象碧玉（二一11、18上）；碧玉指神的形像，因为神显出来的样子就象碧玉（四3）；这座圣城里面有生命的水，就是生命的灵，一直在流通着，使全城满了神的自己，所以外面完全彰显出神的形像。
When the New Jerusalem is manifested, the holy city is like jasper (21:11, 18a); jasper denotes the image of God, because God's appearance is like jasper (4:3); in the holy city the water of life—the Spirit of life—flows to fill the city with God; hence, the image of God, the expression of God, is fully realized.
When the New Jerusalem is manifested, the holy city is like jasper (21:11, 18a); jasper denotes the image of God, because God's appearance is like jasper (4:3); in the holy city the water of life—the Spirit of life—flows to fill the city with God; hence, the image of God, the expression of God, is fully realized.
２
同时，那些有份于新耶路撒冷的人也都要作王执掌神的权柄，直到永永远远─二二5。
Furthermore, those who are a part of the New Jerusalem will reign as kings and exercise God's authority for eternity—22:5.
Furthermore, those who are a part of the New Jerusalem will reign as kings and exercise God's authority for eternity—22:5.
肆
启示录二十二章一节的宝座与生命水的河，说出基督是君王与祭司：
The throne and the river of water of life in Revelation 22:1 speak of Christ being both the King and the Priest:
The throne and the river of water of life in Revelation 22:1 speak of Christ being both the King and the Priest:
一
照着新耶路撒冷这幅图画，宝座的权柄和生命的交通，生命的水流（1），乃是为着新耶路撒冷的建造；这正好符合撒迦利亚六章十二至十三节所说，祭司和君王这两种职分，乃是汇合在预表主耶稣的约书亚和所罗巴伯身上，并且这样的汇合是为着建造神的殿：
According to the picture of the New Jerusalem, the authority of the throne and the fellowship of life, the f low of life (v. 1), are for the building of the New Jeru-salem; this corresponds to Zechariah 6:12-13, which speaks of the offices of the priesthood and the kingship converging in Joshua and Zerubbabel, who are types of the Lord Jesus, for the sake of the building of God's temple:
According to the picture of the New Jerusalem, the authority of the throne and the fellowship of life, the f low of life (v. 1), are for the building of the New Jeru-salem; this corresponds to Zechariah 6:12-13, which speaks of the offices of the priesthood and the kingship converging in Joshua and Zerubbabel, who are types of the Lord Jesus, for the sake of the building of God's temple:
１
生命水的河，生命的涌流，乃是神圣的交通，被神浸透并泡透，为着祂圣别的祭司职分，有祂的形像，就是祂的彰显─彼前二5。
The river of water of life, the f low of life, is the divine fellowship of being saturated and soaked with God for His holy priesthood with His image, His expression—1 Pet. 2:5.
The river of water of life, the f low of life, is the divine fellowship of being saturated and soaked with God for His holy priesthood with His image, His expression—1 Pet. 2:5.
２
神和羔羊的宝座，乃是作神具体化身之基督的掌权和元首权柄，为着祂君尊的祭司职分，有祂的管治权，就是祂的国─9节。
The throne of God and of the Lamb is the rule and headship of Christ as the embodiment of God for His royal priesthood with His dominion, His king-dom—v. 9.
The throne of God and of the Lamb is the rule and headship of Christ as the embodiment of God for His royal priesthood with His dominion, His king-dom—v. 9.
二
祭司亲近神，进入至圣所，摸着神的宝座，并让神这活水的河在他们里面流通，并流进别人里面（约七37~39上）；生命的水从宝座流进我们里面，并从我们流出来，乃是建造神的召会唯一的路。
The priests draw near to God, enter into the Holy of Holies to touch the throne of God, and allow God as rivers of living water to f low through them and into other persons (John 7:37-39a); the f lowing of the water of life from the throne into us and out from us is the only way that builds up the church of God.
The priests draw near to God, enter into the Holy of Holies to touch the throne of God, and allow God as rivers of living water to f low through them and into other persons (John 7:37-39a); the f lowing of the water of life from the throne into us and out from us is the only way that builds up the church of God.
三
在希伯来书里，基督作祭司，把信徒带到至圣所，就是与神的交通里（二17，三1，四14，五6，七1）；在马太福音里，基督这位君王，乃是以马内利，神与我们同在，叫神与人联合，并将神的权柄带到人身上（一1、23，二6）：
In Hebrews Christ as the Priest brings the believers into the Holy of Holies, that is, into fellowship with God (2:17; 3:1; 4:14; 5:6; 7:1); in Matthew Christ as the King is Emmanuel, God with us, the One who joins God with man and brings the authority of God to man (1:1, 23; 2:6):
In Hebrews Christ as the Priest brings the believers into the Holy of Holies, that is, into fellowship with God (2:17; 3:1; 4:14; 5:6; 7:1); in Matthew Christ as the King is Emmanuel, God with us, the One who joins God with man and brings the authority of God to man (1:1, 23; 2:6):
１
希伯来书说到城的建造（十一9~10、16，十二22），马太福音说到召会的建造（十六18）；召会的建造和城的建造乃是一件事。
Hebrews speaks of the building of a city (11:9-10, 16; 12:22), whereas the Gospel of Matthew speaks of the building of the church (16:18); the build-ing of the church and the building of the city are the same thing.
Hebrews speaks of the building of a city (11:9-10, 16; 12:22), whereas the Gospel of Matthew speaks of the building of the church (16:18); the build-ing of the church and the building of the city are the same thing.
２
基督是祭司，也是君王，二者都是为着神的建造；在基督身上有祭司体系的交通，也有君王职分的权柄，而二者都是为着神的建造；一面，基督流出生命的交通，给我们得着，为着神的形像；另一面，祂把我们带到神宝座的权柄之下，为着神的管治权。
Christ is both the Priest and the King for God's building; in Christ there is the fellowship of the priesthood and the authority of the kingship, both of which are for God's building; on the one hand, Christ f lows out the fellow-ship of life to us for God's image, and on the other hand, He brings us under the authority of the throne for God's dominion.
Christ is both the Priest and the King for God's building; in Christ there is the fellowship of the priesthood and the authority of the kingship, both of which are for God's building; on the one hand, Christ f lows out the fellow-ship of life to us for God's image, and on the other hand, He brings us under the authority of the throne for God's dominion.
四
彼前二章九节启示，蒙救赎的人乃是“君尊的祭司体系”；君尊的意思，就是有君王的身分和权柄（宝座）；祭司体系说出在我们身上有生命的交通（生命水的河）。
First Peter 2:9 reveals that the redeemed ones are a "royal priesthood"; the word royal means that we have the position and authority of a king (the throne), and the word priesthood indicates that we have the fellowship of life (the river of water of life).
First Peter 2:9 reveals that the redeemed ones are a "royal priesthood"; the word royal means that we have the position and authority of a king (the throne), and the word priesthood indicates that we have the fellowship of life (the river of water of life).
五
我们中间每一个人都该是君尊的祭司（9），都有来自宝座的生命流在我们里面；我们每个人身上都该显出祭司和君王的光景；神对祂子民的心意乃是要他们成为祭司的国（出十九4、6，启五10）。
Everyone among us should be a royal priest (v. 9), one who has the f low of life from the throne; in every one of us there should be an expression of both the priesthood and the kingship; God's intention for His people is to make them a kingdom of priests (Exo. 19:4, 6; Rev. 5:10).
Everyone among us should be a royal priest (v. 9), one who has the f low of life from the throne; in every one of us there should be an expression of both the priesthood and the kingship; God's intention for His people is to make them a kingdom of priests (Exo. 19:4, 6; Rev. 5:10).
伍
按照希伯来四章十六节，作祭司供职的路，就是来到施恩的宝座前，受怜悯，得恩典，作应时的帮助：
According to Hebrews 4:16, the way to minister as a priest is simply to come forward to the throne of grace to receive mercy and find grace for timely help:
According to Hebrews 4:16, the way to minister as a priest is simply to come forward to the throne of grace to receive mercy and find grace for timely help:
一
我们应当将希伯来四章十六节与启示录二十二章一节作比较，这节说到从神的宝座有生命水的河流出。
We should compare Hebrews 4:16 with Revelation 22:1, which says that the river of water of life proceeds out of the throne of God.
We should compare Hebrews 4:16 with Revelation 22:1, which says that the river of water of life proceeds out of the throne of God.
二
我们在灵里祷告，摸神宝座，而到神面前朝见神，接触神的时候，就会经历神的灵在我们里面流通，叫我们得着供应。
When we come forward to behold God and contact Him by praying in our spirit to touch His throne, we experience the Spirit flowing in us, flowing through us, and supplying us.
When we come forward to behold God and contact Him by praying in our spirit to touch His throne, we experience the Spirit flowing in us, flowing through us, and supplying us.
三
这个供应，这生命之灵的流，就是应时的帮助，也就是神的怜悯和恩典；怜悯和恩典是指神从我们里面通过，给我们得着。
This supply, this f low of the Spirit of life, is the timely help, which is the mercy and grace of God; mercy and grace refer to God f lowing through us and being gained by us.
This supply, this f low of the Spirit of life, is the timely help, which is the mercy and grace of God; mercy and grace refer to God f lowing through us and being gained by us.
四
应时的帮助就是这位活神，这位流出来的神，流到我们里面，从我们通过，滋润、灌溉、并供应我们；每当我们靠着主的血（来十19~20），来到神的施恩宝座前，摸这宝座时，神就在我们里面流通，滋润我们，灌溉我们；这时，不论环境如何恶劣，我们都经历难以形容的喜乐（彼前一8）。
Timely help is the living God, the flowing God, coming into us and flowing through us to refresh, water, and supply us; whenever, by the Lord's blood (Heb. 10:19-20), we come forward and touch the throne of grace, God f lows to refresh and water us, and we experience indescribable joy, no matter how harsh the circumstances are (1 Pet. 1:8).
Timely help is the living God, the flowing God, coming into us and flowing through us to refresh, water, and supply us; whenever, by the Lord's blood (Heb. 10:19-20), we come forward and touch the throne of grace, God f lows to refresh and water us, and we experience indescribable joy, no matter how harsh the circumstances are (1 Pet. 1:8).
五
这个宝座对信徒是施恩的宝座，对神的仇敌是权柄的宝座；施恩的宝座是联于祭司职分，权柄的宝座是联于君王职分：
To the believers this throne is the throne of grace, but to God's enemy it is the throne of authority; the throne of grace is related to the priesthood, and the throne of authority is related to the kingship:
To the believers this throne is the throne of grace, but to God's enemy it is the throne of authority; the throne of grace is related to the priesthood, and the throne of authority is related to the kingship:
１
从神的宝座流出生命水河的流，为着施恩（启二二1），也流出火河，为着审判（但七9~10）。
Out from the throne of God flows the river of water of life for grace (Rev. 22:1) and the river of fire for judgment (Dan. 7:9-10).
Out from the throne of God flows the river of water of life for grace (Rev. 22:1) and the river of fire for judgment (Dan. 7:9-10).
２
生命水的河产生新耶路撒冷这座水城，神审判的火河就流成火湖。
The f low of the river of water of life produces the New Jerusalem as a city of water, but the river of the fire of God's judgment flows into the lake of fire.
The f low of the river of water of life produces the New Jerusalem as a city of water, but the river of the fire of God's judgment flows into the lake of fire.
３
当我们摸神施恩的宝座，让生命的水从我们通过，我们就受怜悯，得恩典，作应时的帮助；这样我们就能摸神权柄的宝座，使神能审判我们里面不该有的光景。
When we touch the throne of grace and allow the water of life to f low through us, we receive mercy and grace for timely help; then we can touch His throne of authority so that He can judge the improper situations within us.
When we touch the throne of grace and allow the water of life to f low through us, we receive mercy and grace for timely help; then we can touch His throne of authority so that He can judge the improper situations within us.
六
神要我们进入至圣所，就是我们的灵，摸神施恩的宝座，让生命的水流通；这个流通就把我们众人都流到神的交通里，叫我们众人都在祂的生命里同被建造，成为祂的居所，祂属灵的殿，就是祂圣别并君尊的祭司体系─彼前二5、9。
God wants us to enter into the Holy of Holies, our spirit, in order to touch the throne of grace and allow the water of life to f low through us; this f low will bring us into the fellowship with God and will cause us to be built up in His life to be His dwelling place, His spiritual house, His holy and royal priesthood— 1 Pet.2:5,9.
God wants us to enter into the Holy of Holies, our spirit, in order to touch the throne of grace and allow the water of life to f low through us; this f low will bring us into the fellowship with God and will cause us to be built up in His life to be His dwelling place, His spiritual house, His holy and royal priesthood— 1 Pet.2:5,9.