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第五章  圣城新耶路撒冷

​Chapter Five The Holy City, New Jerusalem 

【01 圣经中的四个女人】

 

前面我们已经看过，创世记二章的女人，就是以弗所五章的女人，也就是启示录十二章的女人。现在我们要来看另一个女人，这一个女人是在启示录二十一章和二十二章里面的。

启示录二十一至二十二章是与创世记一至三章遥遥相对的。在那里神创造了天地，在这里有新天新地。在那里有生命树，在这里也有生命树。在那里有河，从伊甸流出来，在这里也有一道生命水的河，从神和羔羊的宝座流出来。在那里有金子，在这里也有金子。在那里有珍珠，在这里也有珍珠。在那里有一种宝石（红玛瑙），在这里也有各样宝石。在创世记二章里，我们看见有亚当，并有夏娃作亚当的妻子；到了启示录二十一章，有羔羊，也有羔羊的妻，这羔羊的妻就是新耶路撒冷。在这一个女人的身上，达到了神永世里的目的。在创世记三章，人堕落了，就有死亡，有疾病，有痛苦，有咒诅。到了启示录二十一章，新耶路撒冷从天而降，就不再有死亡，也不再有悲哀、哭号、疼痛，因为以前的事都过去了，我们仔细读圣经，就要看见创世记一至三章与启示录二十一至二十二章是遥遥相对的。

这样，我们就看见有四个女人：创世记二章的夏娃，以弗所五章的妻子（教会），启示录十二章异象中的女人，启示录二十一章羔羊的妻子。这四个女人，其实是一个女人，不过在她的历史过程中，分作四段而已。当她在神的计划中的时候，称她为夏娃；当她在地上得着救赎又彰显出基督来的时候，称她为教会；当她受大龙逼迫的时候，她就是天上大异象中的女人；等到在永世里得着完全荣耀的时候，她就是羔羊的妻子。这四个女人，给我们看见神从永世到永世之间作什么事。创世记二章的那一个，是在已过的永世里神心目中所定规的一个女人。启示录二十一章的那一个，是在将来的永世里达到神目的的一个女人。在中间的那两个，一个是神为着基督所预备的教会，一个是到了末后产生男孩子的那个女人。

换句话说，这四个女人，是讲到一个女人历史的四段，一段是在过去的永世里，两段是在两个永世之间，一段是在将来的永世里。这四个女人虽然说起来是不同的，但是合在一起的时候，又是相同的。羔羊的妻，当然就是以弗所五章的那一个女人，因为羔羊是主耶稣，以弗所五章的那一个女人除了是羔羊的妻之外，不可能是别的。以弗所五章所说的那一个女人，又像夏娃一样，夏娃又像启示录二十一章羔羊的妻一样。有了得胜者代替全体教会工作之后，启示录十二章的那个女人就引到启示录二十一章的那一个女人去。神在将来的永世里，果然得着了一个女人，果然得着了一个掌权的女人完全对付了撒但，果然得着了一个羔羊的妻，神的目的达到了。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-01）

 

 

【02 巴比伦所代表的，就是人能】

 

现在我们要来看启示录十二章的那一个女人，怎样会变作二十一章的那一个女人。

启示录十七章一至三节和二十一章九至十节说到两个女人，一个叫作淫妇，一个叫作新妇。十七章一节：“拿着七碗的七位天使中，有一位前来对我说，你到这里来，我将坐在众水上的大淫妇所要受的刑罚指给你看。”二十一章九节：“拿着七个金碗，盛满末后七灾的七位天使中，有一位来对我说，你到这里来，我要将新妇，就是羔羊的妻，指给你看。”十七章三节：“我被圣灵感动，天使带我到旷野去；我就看见一个女人…。”二十一章十节：“我被圣灵感动，天使就带我到一座高大的山，将那由神那里从天而降的圣城新耶路撒冷指示我。”圣灵默示人写圣经的时候，特意将指出两个女人的方法写成一个对照，好使我们有一个清楚的印象。

我们先来看关于淫妇的事：启示录十七章和十八章说这一个淫妇就是巴比伦。她作什么事是神所不喜悦的。为什么神不喜悦她作什么事？巴比伦所代表的是什么？巴比伦的原则是什么？神为什么一直对付巴比伦？为什么要等到巴比伦受了审判之后，羔羊的妻才出来？但愿神开我们的眼睛，使我们看见在圣经中巴比伦到底是怎样的。

“巴比伦”这个辞是从“巴别”来的。我们应当记得圣经中巴别塔的故事。巴别塔的原则，就是从地上造到天上。人造巴别塔是用砖头造的。砖头和石头有一个根本的不同，就是石头是神造的，砖头是人造的。砖头是人的发明，人的产物。巴比伦的意思，就是人要用自己的方法建造一座塔，直通到天。巴比伦所代表的，就是人能。巴比伦所代表的，是一个假冒的基督教，她不是让圣灵有权柄，不是求圣灵的引导，而是凭着人在那里作一切的事。一切都是人烧的砖头，都是人的作为。人没有看见人是有限的，却以为有天然的本事就可以作主的工。他们没有站在一个地位上，真是对主说，“主，如果你不施恩，我们就不能作什么。”他们以为属灵的事借着人的能力能作得到。他们的目的，就是想要从地上一直通到天上。他们不是造一条桥，从这一边通到那一边；他们是要造一座塔，从地上直通到天上。

但是，这件事是神所不能接受的。哦，人有本事，以为读了一点神学就可以讲道了，这是什么？是砖头！这个人很聪明，他只要受一点造就，就有一点知识，就可以传道了，这是什么？是砖头！这个人办事能力很好，就请他办教会的事，这是什么？是砖头！凡打算用人的能力从地上通到天上去的，都是砖头。

我们要说，人在教会里没有地位。天上的东西只能从天上来，地上的东西都不能到天上去。人的难处，就是没有看见人是受审判的，没有看见自己是像灰尘，是像泥土一样。人会造得高，但是天比人的最高还要高。不管人的塔造得怎样高，人仍然摸不着天，天总是在人的上面。人怎样爬，怎样造，即使不倒下来，也摸不着天。神所以把人要造巴别塔的计划破坏了，就是要给人看见，人的自己在属灵的事上并没有用处，人不能作什么。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-02）

 

 

【03 巴比伦的原则-装假、失去贞洁、奢华】

 

还有一件事，在旧约里是特别显著的。以色列人进入迦南之后，第一个犯罪的是亚干。亚干所犯的是什么罪呢？他说，“我在所夺的财物中，看见一件美好的示拿衣服…我就贪爱这些物件，便拿去了。”（书七21。）巴比伦是在示拿地，说到示拿，也就是指着巴比伦说的。一件巴比伦的衣服，就使亚干犯了罪。什么叫作美好的衣服？美好的衣服就是为着好看而穿的衣服。穿上一件美好的衣服，就是把自己装饰一下，让自己体面一点，光彩一点。贪爱巴比伦的衣服，就是要装饰，要体面，要有光彩。这个就是亚干所犯的罪。

到新约里教会起头的时候，第一个犯罪的是谁？圣经给我们看见是亚拿尼亚和撒非喇。他们犯什么罪？他们欺骗了圣灵。他们没有那么爱主，却要显出是那么爱主的，他们装假。他们没有甘心乐意把一切都奉献给神，但是他们在人的面前却假冒是完全奉献的。这一个就是示拿的衣服。

所以巴比伦的原则就是装假，实际上没有那样，在人面前却装作那样，为要得着人的荣耀。神的儿女有一个危险，就是要在外表上装作属灵的样子。许多所谓属灵的态度都是假装的，许多祷告的长短也是假装的，许多祷告的声音也是假装的。实际不是那样，外面装得那样，这就是巴比伦的原则。什么时候，我们穿上一件与自己不相称的衣服，这就是巴比伦的原则。

神的儿女因为要得着人的荣耀，不知道有多少的假冒。这是与新妇完全不同的。假冒的事，是凭着淫妇的原则作的，不是凭着新妇的原则作的。神的儿女能被拯救脱离在人面前的装假，就是一件大事。巴比伦的原则就是在人面前装假，要得着在人面前的荣耀。在教会里要得着人的荣耀，要得着人的地位，这就是示拿衣服的罪，这就是亚拿尼亚、撒非喇所犯的罪。假的奉献是罪，假的属灵是罪。凡是真实的敬拜，都得用灵和诚实。但愿神使我们作一个诚实的人。

十八章七节说到巴比伦还有一种情形，就是：“她心里说，我坐了皇后的位，并不是寡妇。”她坐在皇后的地位上，她完全失去了寡妇的性质，她一点不觉得主耶稣是被杀的，是钉在十字架上的。她说，“我坐了皇后的位，”她失去了贞洁，失去了正当的目标，这是巴比伦的原则，这是败坏了的基督教。

在十八章里又给我们看见巴比伦有一大堆的东西，就是她特别得着奢华的享受。在这里，我们要提醒自己，一方面我们相信科学的发明。许多的东西，我们用得着的时候，就可以用它，正如保罗所说“用世物的”，我们的目的是在乎“用”。但是一切奢华的享受，那是另外一件事。许多基督徒拒绝一切的奢侈品，拒绝使肉体过分享受的东西。我们不是说不要用东西，乃是说，过分的就是奢华。衣服也好，饮食也好，住处也好，过分的，超过需要的，就是奢华，就是巴比伦的原则。一切需要的，神都许可；在需要之外的，神都不许可。我们凭着需要的原则过生活，神要祝福我们；我们如果凭着私欲过生活，就是巴比伦的原则，神就不能祝福我们。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-03）

 

 

【04 不作一个活在巴比伦原则之下的人】

 

我们已经看见，巴比伦的原则就是把人的东西和神的道混在一起，就是把属肉体的和属灵的混在一起，就是把出乎人的来假冒出乎神的，就是要得着人的荣耀，就是要满足人的私欲。所以，巴比伦就是那混乱的基督教，也就是败坏了的基督教。我们对于巴比伦应该抱什么态度呢？启示录十八章四节说，“我又听见从天上有声音说，我的民哪，你们要从那城出来，免得与她一同有罪，受她所受的灾殃。”林后六章十七节也有话说，“你们务要从他们中间出来，与他们分别，不要沾不洁净的物，我就收纳你们。我要作你们的父，你们要作我的儿女。”神的话是说，一切有巴比伦性质的东西，神的儿女都不能有分在内。所有把人的能力和神的能力混在一起的，所有把人的本事和神的工作混在一起的，所有把人的意见和神的道混在一起的，一切有巴比伦性质的，神说要从那里出来，不能在那里有分。神的儿女要从心里学习与巴比伦有分别，要从心里审判一切巴比伦的作为，这样，才不至和巴比伦一同被定罪。

巴比伦是从巴别塔起头的，一天过一天，越过越大起来，到了最后，神要审判她。十九章一至四节：“此后，我听见好像群众在天上大声说，哈利路亚，救恩、荣耀、权能，都属乎我们的神；祂的判断是真实公义的；因祂判断了那用淫行败坏世界的大淫妇，并且向淫妇讨流仆人血的罪，给他们伸冤。又说，哈利路亚。烧淫妇的烟往上冒，直到永永远远。那二十四位长老与四活物，就俯伏敬拜坐宝座的神，说，阿们，哈利路亚。”（新约圣经中的“哈利路亚”，照希腊文应读作“阿利路亚”。）神审判了淫妇，把她所有的工作，所有的东西，所代表的原则，一起都摔碎了，天上就有声音说，阿利路亚！在全部新约里，只有这里有几个阿利路亚，就是因为看见了那一个混乱基督道理的巴比伦受了审判。

十八章二至十九节这一段，就是说到巴比伦所以倾倒，所以受审判的原因，就是宣布巴比伦的罪行和她受审判的结局。凡与神同心的人都要说阿利路亚，因为神审判了巴比伦。实际上的审判是将来的事，但是属灵的审判是在今天。实际上的审判是神将来要作的，但是属灵的审判是我们今天要作的。如果神的儿女把许多不属灵的东西搬到教会里来，你觉得怎样？难道因为大家都是神的儿女，应当有爱心，就不应当为着神的审判而说阿利路亚么？要知道这不是爱心的问题，乃是神荣耀的问题。巴比伦的原则是混乱的，是不清洁的，所以叫作淫妇。在启示录里，神用好几处的圣经来讲巴比伦的事，这就可见神对巴比伦十分恨恶。十一章里题到“那些败坏世界之人”，（18，）现在读十九章，就知道“败坏世界”的，就是这个女人。

神最恨恶巴比伦的原则。我们在神的面前要注意，到底在我们里面有多少不是绝对的？一切不绝对的，一半一半的，就是巴比伦。我们要求神给我们光，让我们在光中审判自己一切不绝对的东西。当我们这样审判自己的时候，就是承认我们也恨恶巴比伦的原则。求主赐恩给我们，不让我们在基督之外求荣耀，不让我们在基督之外求尊贵。主所要我们爱慕寻求的，是作一个绝对的人，不作一个活在巴比伦原则之下的人。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-04）

 

 

【05 赞美就是神在圣徒中所得着的产业】

 

启示录十九章五节：“有声音从宝座出来说，神的众仆人哪，凡敬畏祂的，无论大小，都要赞美我们的神。”在启示录里，有一件事是很特别的，就是天上的宣告。像“天上有声音说”，（十八4，）“有声音从宝座出来说，”（十九5，）都是天上的宣告。这是神说话的时候，这是神说话的地方，这是神所注重的。十九章五节的这一个宣告是有原因。一面是因为大淫妇已经受了审判，另一面眼看着前面，羔羊婚娶的时候已经到了，所以宝座上宣告说，要赞美神。神从永世以来作事，神花了许多工夫工作，就是要得着赞美。以弗所书说神在圣徒中有祂的产业。什么是神在圣徒中的产业呢？人不能给神什么，只有一件东西，是人所能给神的，就是赞美。赞美就是神在圣徒中所得着的产业。在天上有声音宣告说，所有神的仆人，所有属乎神的人，连大带小，都当赞美神。神的目的必定要达到，并且快要达到，神要得着祂所得着的，所以我们要赞美神。

宝座上有声音宣告说，当赞美神，于是宇宙就发出许多的和声。十九章六节：“我听见好像群众的声音，众水的声音，大雷的声音，说，哈利路亚；因为主我们的神，全能者，作王了。”一面有宝座上的宣告，一面有千千万万的和声。约翰在那里听一听，不是一个人的声音，乃是群众的声音，又好像众水的声音，大雷的声音。你去听瀑布，你去听海浪，你就知道众水的声音有多大。雷声已经够响了，何况是大雷的声音。这一切响亮的声音，雄壮的声音，都在那里说阿利路亚！天上有宣告，宇宙中有响应，每一个声音都说阿利路亚，因为有一件特别的事要发生，就是“主我们的神，全能者，作王了。”

读到这里，我们的心放在什么地方呢？这里不是说你要作王，所以应当欢喜快乐，不是说因为你得着冠冕了，所以要赞美神，这里是说，我们的主全能者作王了。神心里的意思就是神作王，神掌权。神掌权，就是基督掌权。我们再回头去看十一章十五节的话：“世上的国，成了我主和主基督的国；祂要作王，直到永永远远。”我主，是指着神说的；主基督，是指着基督说的。下面的“祂”字用得很奇特。上面说我主和主基督，下面应当说“祂们”要作王直到永永远远才对，但是不，下面是说“祂”要作王直到永永远远。可见主掌权就是基督掌权，基督掌权就是神掌权，神的国就是基督的国，神作王也就是基督作王。因为神作王了，基督作王了，所以他们欢喜快乐，所以就说阿利路亚。

十九章七节：“我们要欢喜快乐，将荣耀归给祂。”这是神得荣耀的时候。接下去是说，“因为羔羊婚娶的时候到了，新妇也自己预备好了。”（这里的“新妇”，照原文应译作“妻子”。）不只神的权柄已起头，国度已进来，并且神所要得着的那个“团体的人”，那个永远的夏娃，已经得着了，羔羊婚娶的时候到了，妻子也预备好了。所以这里的赞美有两个原因：一是因为神掌权了，所以说阿利路亚；一是因为神在第一个永世里所定规的已经得着了，所以说阿利路亚。我们应当欢喜快乐，因为神所要得着的，有一天必定要得着。羔羊婚娶的时候，妻子总是预备好了的。

许多时候，我们把自己多看几下，就好像不可能有这么一天，就是基督要把教会献给自己，是那么荣耀的，是那么圣洁的，是那么无可指摘的。这样，我们怎能说阿利路亚呢？请记得，不管昨天今天有多少软弱的人，神所定规要得着的，那一天必定能得着，到了那一天，妻子总是预备好了的，所以我们要将荣耀归给祂，所以我们要说阿利路亚。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-05）

 

 

【06 得胜者预备好了】

 

启示录十九章七节：“我们要欢喜快乐，将荣耀归给祂；因为羔羊婚娶的时候到了，新妇也自己预备好了。”（照原文，“新妇”应译作“妻子”。）我们要注意，这里是说羔羊的妻子，不是说羔羊的新妇。再看二十一章一至二节：“我又看见一个新天新地；…我又看见圣城新耶路撒冷由神那里从天而降，预备好了，就如新妇妆饰整齐，等候丈夫。”十九章所说妻子预备好了，是在什么时候？是在千年国之前。二十一章所说新妇预备好了，是在什么时候？是在千年国之后，新耶路撒冷要到新天新地的时候才作羔羊的新妇，怎么在千年国之前就说羔羊的妻子已经预备好了呢？十九章并没有说羔羊娶她，只说羔羊婚娶的时候到了。回头看，看见淫妇倒了，向前看，看见新天新地，所以宣告说，羔羊婚娶的时候到了。可是实际上还有一千年隔在当中，等到一千年过去，才真是羔羊婚娶的时候。这一个女人，实在作基督的妻子，是在新天新地的时候，不是在国度的时代。

还有一件事要注意。十二章里有一个女人，有一个男孩子，还有其余许多的儿女，怎么到这里只有一个妻子，其余许多的儿女看不见了，男孩子也看不见了呢？怎么那一个女人、那一个男孩子和其余许多的儿女，就成为这里的羔羊的妻子了呢？

这就要回头看到男孩子的原则。男孩子所作的，是代替教会全体作的。启示录十九章里宣告妻子已经预备好了，是眼望着得胜者所说的话。教会全体要等到新天新地才是新妇，要等到那一天才预备好。早一千年就说妻子已经预备好了，这是什么预备呢？这是指着得胜者预备好了说的，除了得胜者以外，就没有别人。因为有得胜者预备好了的缘故，所以能宣告说，妻子已经预备好了。

我们要记得，得胜者不是为自己作的，而是为全体作的。一个肢体得着荣耀，全体就都得着荣耀，这是神的话。得胜者是替全体与撒但争战。他们的得胜，是使全体得好处。所以，十九章所说的预备好，是生命的问题。是因着得胜者生命好的缘故，就说预备好了。因着得胜者在神的面前预备好了的缘故，就算作全体预备好了。

我们觉得这里的宝贵么？我们必须记得这一件事：所有的追求，所有的长进，都不是为着个人的，乃是为着身体的。每一个肢体，从神那里得着的，都是为着整个身体。你的耳朵听见了，你不能说你没有听见，因为耳朵和身体是联合的；你的口说错了，你不能说你没有说错，因为口和身体是联合的。得胜者所得着的，就是整个身体所得着的。我们的主是教会的头，因此，祂在十字架上所成就的一切，都算作是教会的，我们如何从头接受好处，我们也如何从身体得着好处；我们怎样得着主所作的，也照样得着别的肢体所作的。神看得胜者预备好了，就算作全教会预备好了，所以说，妻子也自己预备好了。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-06）

 

 

【07 基督徒有两件衣服】

 

启示录十九章七节：“我们要欢喜快乐，将荣耀归给祂；因为羔羊婚娶的时候到了，新妇也自己预备好了。”（照原文，“新妇”应译作“妻子”。）这里所说的妻子也预备好了，特别是指着妻子的衣服说的。十九章八节：“就蒙恩得穿光明洁白的细麻衣，这细麻衣就是圣徒所行的义。”（“光明洁白”照原文可译作“洁白光彩”。”）从圣经中我们看到，基督徒有两件衣服：一件就是主耶稣，主耶稣是我们的衣服；一件就是这里所说的光明洁白的细麻衣。当我们到神面前去的时候，是主耶稣作我们的衣服，主耶稣是我们的义，我们穿上了祂到神面前去；这是我们所共有的。我们每一个圣徒到神面前去都是有衣服的，不是赤身露体的。另一面，当我们献给主耶稣的时候，我们要穿上光明洁白的细麻衣，就是圣徒所行的义；这一个“义”字，在原文是多数的，可以把它译作“众义”，是一件一件的义，这是我们的细麻衣。我们得救之后，就开始要有一件细麻衣，就是圣徒所行的义，来作我们的妆饰。

从诗篇四十五篇里，也可以看出基督徒是有两件衣服。十三节说，“王女在宫里，极其荣华；她的衣服是金的。”（“用金线绣的”，应该译作“金的”，意思就是用金子作的，用金子打成的。）十四节说，“她要穿绣的衣服，被引到王前。”（原文没有“锦”字。）可见十三节的衣服和十四节的衣服不同，十三节的是金的，十四节的是绣的。启示录十九章所说的细麻衣，乃是绣的，不是金的。

什么叫作金的？主耶稣是金的，主耶稣是完全出乎神的，主耶稣所给我们的那一个义，在我们得救的时候，给我们穿上的那一件衣服，是金的。另外，从我们得救之日起，我们一直在绣一件衣服，这就是圣徒所行的义。换句话说，金的衣服是神借主耶稣给我们的，绣的衣服是主耶稣藉圣灵给我们的。当我们信主的时候，神借着主耶稣给我们一件金的衣服，这就是主耶稣自己，与我们的行为一点关系都没有，是祂作好了给我们的。绣的衣服是与我们的行为发生关系的，是要一针一针绣出来的，是圣灵每天在我们身上所作的。

什么叫作绣呢？意思就是，本来是空白的，没有东西的，后来用线把东西绣上去，绣好之后，绣上去的东西和本来的东西就成为一个了。这就是说，神的灵作工在我们身上，把基督组织在我们身上，这一个就是绣。我们不只得着一件金的衣服，并且还要有圣灵所绣的衣服，把基督组织在我们里面，要从我们身上彰显基督。这绣的衣服，就是圣徒所行的义。这个绣，不是一次的，乃是多次的，是一天过一天在那里绣，一直绣到神说已经预备好了。

或者有人要问，这里所说的义是什么？在福音书里有许多这样的义，像马利亚因为爱主的缘故，用香膏抹主，这就是这里所说的义，这就像一件细麻衣许多经纬中间的一根。又如苦撒的妻子约亚拿，还有许多别的妇女，她们因为爱主的缘故，供给主耶稣和门徒在物质上的需要，这也是义。因为心里被主的爱感动，就在外面有一个表示，这就是义，这就是细麻衣，这就是我们今天在那里绣的。我们有一个表示，是因为爱主而有的表示，是借着圣灵所行出来的，这就是千万经纬中的一根。圣经里有话说，只把一杯凉水给这小子里的一个喝，他就不能不得着赏赐。这就是义，是因为爱主行出来的。我们向着主有一种爱的表示，有一个爱的行为，这就是义。

这件衣是白衣。启示录七章告诉我们，白衣是在血里洗了才白的。（14。）我们要记得，我们的罪要在血里洗干净，我们才能变白，我们的行为也得在血里洗干净，我们才能变白。基督徒没有一个行为是本来就白的。我们即使有了义，但里面总有一点搀杂。多少时候，我们待人好一点，但里面还有点不愿意；多少时候，我们对人忍耐一点，但回到家里还得说两句话。所以，我们就是行了义，还需要血的洗净。我们需要主耶稣的血洗净我们所犯的罪，我们也需要主耶稣的血洗净我们所行的义。我们永远不能作一件洁白的衣服，我们就是作到九十九分好了，还有一分是不好的，人在神面前总不能说完全是好的。即使出乎爱主而有的好行为，还得用血洗。曾有一个很属灵的人说，连他在神面前为着罪所流的眼泪还得用血来洗。哦，因着懊悔而流的泪，还得用血洗。所以七章说那白衣是用羔羊的血洗白的。我们没有什么可夸口的，我们这个人从外面到里面没有一点好的地方。我们越认识自己，就越知道自己是多么污秽，在最好的事上也搀杂了污秽，在最好的存心里也搀杂了污秽。所以，没有血的洁净，就没有白的可能。

这里的衣服，不只是白的，并且是光彩的。光彩的意思就是发亮的。白的颜色很容易变作素的、淡的、平常的。但是这件衣服，不只是白的，并且是发亮的。夏娃没有犯罪以前，是白的，但不能说她是有光彩的。夏娃没有犯罪以前，不错，她一点罪都没有，但是，她是浑浑噩噩的，她不是圣洁的。神所要求于我们的，不只是白的，并且是发亮的。白是消极的，光彩是积极的。

所以我们不应当怕艰苦，我们不应当爱慕平坦的道路。艰苦的日子，能使我们发亮。有的基督徒，你觉得他没有罪，你觉得他什么都不错，什么都好，但是你也觉得他没有什么光彩。他的好是平平淡淡的好，虽然是白的，但并不发亮。另有一班基督徒，常常经过试炼，常常遭遇痛苦，多少时候，他们好像摇摇欲坠了，但是，他们还站在那里。经过了相当的时候，在他们的品德里发亮了。不只是素的，并且是亮的；不只是白的，并且是有光彩的。

神在我们身上，一直花工夫使我们洁白，也一直花工夫使我们发亮。祂要我们有光彩，所以我们需要出那么大的代价，所以各种各样的难处要临到我们身上；不然，我们就不能有光彩。单单白的是不够的，神要有积极的光彩在我们身上。怕艰难，怕麻烦，巴不得道路平坦，巴不得事情容易，都是使我们失去光彩的。越遭遇痛苦艰难，越能发亮。平平淡淡的过日子的人，虽然可能是白的，但他是一个没有光彩的人。

这件衣服是细麻衣。在圣经里，羊毛和细麻的意义是不同的，羊毛是指主耶稣的工作，细麻是指圣灵的工作。以赛亚五十三章七节说主像羊在剪毛的人手下无声，可见羊毛是有救赎的性质的。但细麻没有救赎的性质，细麻是没有血的东西，是植物，是人因着圣灵在他里面的工作而产生的。这里的细麻衣，是说神不只要人有神的义，并且要人有自己所行的义，神不只在我们身上得着神的义，神也要在我们身上得着众义。

圣徒是“蒙恩得穿光明洁白的细麻衣”。所有的行为，所有外面的义，还是因着恩典而来的，是圣灵在人里面工作的结果，不是人凭着自己的天然造出来的。所以我们要学习向上仰望说，主啊，你给我；主啊，你施恩。这件衣服是蒙恩而有的，这是何等的好。这件衣服说是我们自己造的，实在是我们自己造的，但是，另一面又是神所给的，因为凭着我们自己生不出一件东西来，是主借着圣灵在我们里头作成的。

许多时候，我们承认担子太重，我们想要逃避，几乎要祷告说，主啊，愿意你放松我。但是，我们应当换一个祷告说，主啊，你使我能负担；主啊，你使我经得起；主啊，求你给我洁白；主啊，求你给我发亮的衣服穿。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-07）

 

 

【08 新天新地是在永远的祝福里】

 

我们现在看启示录二十一章一节：“我又看见一个新天新地；因为先前的天地已经过去了；海也不再有了。”这又是和创世记遥遥相对的。在创世记一章里的天地是“先前的天地”，在这里的天地是新天新地；在创世记里有海，在这里是“海也不再有了”。

二节：“我又看见圣城新耶路撒冷由神那里从天而降，预备好了，就如新妇妆饰整齐，等候丈夫。”十九章说羔羊婚娶的时候到了，妻子也自己预备好了，那是一个宣告。这里说新耶路撒冷预备好了，像新妇妆饰整齐，等候丈夫一样，这是事实的来到。在十九章里神是从起点来宣告，因为有得胜者在祂面前能够代表新妇，这一班人在祂面前已经预备好了，所以神能够宣告说妻子也自己预备好了，羔羊婚娶的时候已经到了。但是实际上的“到了”，是在新天新地。到了启示录二十一章二节，约翰的的确确看见新耶路撒冷从天而降，新妇的的确确是预备好了。这里不是像十九章那样宣布预备好了，这里是事实上已经预备好了。

我们要回头去看以弗所五章二十六至二十七节：“要用水借着道，把教会洗净，成为圣洁，可以献给自己，作个荣耀的教会，毫无玷污皱纹等类的病，乃是圣洁没有瑕疵的。”那一个“献”，到启示录二十一章应验了，现在有一个新妇在神的面前预备好了，要献给主。“新妇妆饰整齐”了，现在没有难处了。这就给我们知道，到国度末了的时候，整个教会都要达到那个地步。我们今天所看不见的，那一天都要看见。今天我们也许要说，神对于教会所定规的程度是那么高，教会怎么能达到那个地步呢？我们不知道神怎样作，但是，我们知道，到新天新地的时候，要达到那个地步。有人以为教会达到以弗所五章的情形是在国度以前，但是，主没有这样说。是到了启示录二十一章，教会才达到那个地步。到新天新地的时候，不只是一班人，乃是全体的人，中外古今所有的圣徒，要完全的在神的面前，要荣耀的在神的面前。

三节：“我听见有大声音从宝座出来说，看哪，神的帐幕在人间；祂要与人同住，他们要作祂的子民，神要亲自与他们同在，作他们的神。”这给我们看见新天新地里的情形是怎样的。新天新地是在永远的祝福里。这里是说到积极的祝福。底下所说的不再有这个，不再有那个，那是消极的，不是积极的。这积极的永远的祝福是什么？就是神与我们同在。神与我们同在就是祝福。圣经说到永世里的祝福，就是这一句话－神与我们同在。没有神的同在，是最痛苦的。所有在永世里的享受，就是神的同在。这里说到那一天的祝福，没有别的，就是神与我们同在。所罗门曾对神说，“天和天上的天，尚且不足你居住的，何况我所建的这殿呢！”（王上八27。）天和天上的天也不够神居住的，但是，我们能说，新耶路撒冷够祂居住，因为神是住在新耶路撒冷，神的宝座是设立在新耶路撒冷。

新耶路撒冷就是那一个女人。在创世记，我们看见有一个园子，有一个女人。后来女人犯了罪，神就把她从园子里赶出去。到新天新地的时候，女人和圣城是一个，不再是两个了。因为新耶路撒冷就是那个女人，新耶路撒冷就是羔羊的妻子，所以女人和圣城是合一的。不只这样，并且神的宝座是设立在新耶路撒冷，可以说神自己就住在那一个女人里，全能者就住在那一个女人里。所以外面无论有多大的力量，多大的试探，都不要紧了，撒但的恶势力再也不能进来了，人再也不会堕落了，因为有神住在她里面。新天新地里的祝福，就是神的同在。凡有经历摸到一点神的同在的人，就知道神的同在是实实在在的一个祝福，没有一个祝福比这个更大，更宝贵的。

我们把三节的两句话再读一遍：“祂要与人同住，他们要作祂的子民，神要亲自与他们同在，作他们的神。”你看见神与人的关系么？什么叫作我们作神的子民？神与我们同在，使我们作神的子民。什么叫作神是我们的神？神与我们同在，所以神是我们的神。有神与我们同在，神就是我们的神；远离神的同在，神就不能是我们的神。永世里最高的祝福，就是神的同在；永世里最高的祝福，就是神是我们的神。

四节：“神要擦去他们一切的眼泪；不再有死亡，也不再有悲哀、哭号、疼痛，因为以前的事都过去了。”人都流过泪，可是在新天新地中，都要得着这个祝福－神擦去他们一切的眼泪。死亡完全是从堕落来的，但在新天新地中，不再有死亡了，末了一个仇敌已经除去了。悲哀，是心里的伤痛，是里面的感觉；哭号，是大声的喊叫，是外面的表示；疼痛，是在我们身体上的苦楚。神总结以前的事，就是这几个字：眼泪、死亡、悲哀、哭号、疼痛。但是，这些都不再有了，什么都过去了。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-08）

 

 

【09 祂是阿拉法，祂是俄梅戛】

 

启示录二十一章五节：“坐宝座的说，看哪，我将一切都更新了。”今天我们新造的人住在旧造里，这是我们的难处。但是，到了那一天，一切都更新了，一切都是新造的，不只里面是新的，外面也是新的，四围的一切也都是新的，这就叫作永世。新造是为着我们的，只有新造里的一切，才能满足我们的心。以赛亚六章告诉我们有一个痛苦，就是我是嘴唇不洁的人，还有一个痛苦，就是我是住在嘴唇不洁的人中间。到了那一天，四围都是新造，那个时候是绝对荣耀的时候。

五节接下去：“又说，你要写上；因这些话是可信的，是真实的。”这一个写上是何其好！神把话传给约翰，又要约翰把它写下来。写下来的话是一点一画都不能废去的。这些话是可信的！是真实的！我们最终的信仰，就是看见神最终的得胜。

六节：“祂又对我说，都成了。”神说都成了，缘故在那里呢？因为“我是阿拉法，我是俄梅戛，我是初，我是终。”神的工作有多少次好像不能成功，但是，“我是阿拉法，我是俄梅戛，”起初定规的是神，末了成功的也是神。感谢神，祂是阿拉法，所有的起头都是祂。创世记一章一节说，“起初神…，”创造天地时定规一切的是神，一切都是神起头的。同时，祂又是俄梅戛。人可能失败，但祂是俄梅戛。人可以说这个说那个，但最末后一句话还是神说的，因为祂是俄梅戛。

神为什么这样说？神这样说就是要告诉我们，祂要成功祂的计划，祂要达到祂的目的，祂要成功祂所起头的。我们承认，撒但的工作实在是打岔了神的工作，但是，我们更承认，神不只是起初定规的阿拉法，神并且是最后成功的俄梅戛。神一点不放松。不管教会在经历上的情形是怎样，在神的目的中，教会总是没有玷污、没有皱纹、没有诸如此类的病，并且要穿上荣耀，可以献给祂的儿子的。我们看见神的儿女在信仰上、在道理上、在行为上，有许多不相同的地方，要他们像以弗所四章所说的那样“同归于一”，怎能办得到？许多时候，我们要叹一口气说，恐怕再等二千年，也不知道能不能成功！但是神说，我是俄梅戛！总归有一天要得到一个荣耀的教会站在祂的面前。祂是用水也好，或者用火也好，祂总要得着一个荣耀的教会。我们不能阻止神，神总要得着祂的满足。不管我们是怎样软弱，不管我们是怎样冷淡，不管我们是怎样刚硬，总有一天，神要把我们摔到碎而又碎，摔到祂所要我们达到的地步。神是俄梅戛！神要作，就得作到底，祂不放松。让我们欢喜快乐的赞美神，因为祂的目的必定要达到。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-09）

 

 

【10 到了新天新地里，我们都是得胜者】

 

启示录二十一章六节：“我要将生命泉的水白白赐给那口渴的人喝。”这不是特别注重救赎，乃是特别注重需要神。口渴的意思就是需要神。缺了神，好像缺了水似的。所以要有生命泉的水，使口渴的人得着满足。

要注意下面七节的话。感谢神，在这里有一件特别的事是宝贵的，就是“得胜的”要怎样。这里所说的得胜者与启示录二章、三章所说的得胜者不一样。二章、三章所说的得胜者是教会里的一部分，这里所说的得胜者是与“口渴的人”连在一起的。上文说“我要将生命泉的水白白赐给那口渴的人喝”，接着说“得胜的，必承受这些为业”，换句话说，凡喝生命水的人，就是这里所说的得胜者。这得胜者乃是与不喝水的人有分别的。这一个得胜，就和约翰一书里所说的得胜一样。约壹五章四节说，“因为凡从神生的，就胜过世界；使我们胜了世界的，就是我们的信心。”从神生的人，就是有信心的人。属乎主的人有信心，不属乎主的人没有信心。使我们胜了世界的，就是这个信心。这使我们欢喜快乐，我们要喊阿利路亚！到了新天新地里，我们都是得胜者。在国度的时候，是少数的人作男孩子；在新耶路撒冷的时候，全体都是得胜者。在新耶路撒冷只问你有没有信心，有信心的就都是得胜者。

到了那一天，神要擦去他们一切的眼泪，不再有死亡，也不再有悲哀、哭号、疼痛，因为以前的事都过去了，这是消极的一面。还有积极的一面是：“祂要与人同住，他们要作祂的子民…；”不只如此，并且“我要作他的神，他要作我的儿子”。所以，我们基督徒在神面前的地位，不只是儿子，也是子民；不只是子民，也是儿子。神要得着许多的儿子进入荣耀里。我们感谢神，赞美神，“我要作他的神，他要作我的儿子，”在永世里的祝福，没有比这个再高的了。

八节：“惟有胆怯的、不信的、可憎的、杀人的、淫乱的、行邪术的、拜偶像的、和一切说谎话的，他们的分就在烧着硫磺的火湖里；这是第二次的死。”永世里的祝福是一个事实，永世里的刑罚也是一个事实。爱的神所施的刑罚，是无法挽回的，是无法逃避的，这是一个极大的警戒。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-10）

 

 

【11 从天而降的圣城】

 

现在我们要来看圣城新耶路撒冷究竟是什么情形。

启示录二十一章九至十节：“拿着七个金碗，盛满末后七灾的七位天使中，有一位来对我说，你到这里来，我要将新妇，就是羔羊的妻，指给你看。我被圣灵感动，天使就带我到一座高大的山，将那由神那里从天而降的圣城耶路撒冷指示我。”

在十七章一至三节里，天使要把那个大淫妇指给约翰看，就把约翰带到旷野去。从神的眼光看来，从受圣灵感动的人的眼光看来，淫妇是住在旷野，她是住在没有生命、没有果子、荒凉的地方。人可以看见高大的礼拜堂，人可以看见完备的礼拜仪式，人可以看见人的才干，但是，在神看来，所有出于巴比伦的一切，都是在旷野里的，都是被弃绝的。

在这里，天使要把新妇，就是羔羊的妻，指给约翰看的时候，就把约翰带到一座高大的山，将那由神那里从天而降的圣城新耶路撒冷，指示给他看。约翰是在高大的山上看到她。在这里我们要看见一件事，就是如果要看见神那一个永远的异象，就必须被神带到高大的山上去。若不是站在属灵的高山上，就看不见。住在平原的人，看不见新耶路撒冷，看不见神最终所要作的，当初摩西到了约但河那边的时候，神怎么作？神吩咐他上毗斯迦山顶去，举目观望神应许之地。这就告诉我们，需要到高的地方，才能有异象，有启示，才能看见神的计划。

我们不要想，一天过一天平平淡淡的作基督徒，不犯什么大罪，就行了。我们要记得，当我们站在这样的地位上的时候，神永远的计划，在我们身上，就不过都是道理，不过都是知识而已。我们盼望爬上高山，我们盼望有属灵的爬高，有属灵的造诣。有这一种属灵的造诣，就会看见新耶路撒冷。

神所要作的，祂必定要得着。神在第一个永世里所定规的，到第二个永世里祂必定要得着。必定有得胜者把国度引进来，必定有得胜者把新天新地引进来。问题就在谁能作得胜者。作得胜者必须有启示，如果没有启示，就以为这不过是一个道理罢了。我们要记得，知识不会产生果效，启示才会产生果效。要得着启示，就得上高山去，不能住在平原。往山上去有一个困难，就是要用力爬。我们要登峰造极，就不能不努力。求神给我们属灵的造诣，拯救我们脱离低的地方。不要以为得救就够了，别的都不要。神要救我们脱离低的生活，神要把祂的心意指给我们看。当我们到了高山上的时候，我们就要得着启示。

神所要的一个“团体的人”，就是基督本家的人。基督是从天上来的，教会也必须是从天上来的。所以希伯来二章十一节说，“因那使人成圣的，和那些得以成圣的，都是出于一；所以祂称他们为弟兄，也不以为耻。”什么叫作弟兄？弟兄就是同一个母亲生的，同一个父亲生的。我们感谢神，我们一面是主用祂的宝血买来的，另一面也真是神生的。基督徒的历史有两段：一段是从外面买来的，一段是神生的。说到罪的历史的时候，是从外面买来的；说到没有罪的历史的时候，是神所生的。因为从神生的，就不能犯罪，所以没有罪的起头，也没有罪的历史。新耶路撒冷是从神来的，这好像说，教会从来没有在地上过，好像是头一次到地上来。并非说我们不是从罪人的地位到祂那里去的，这乃是说，另一面，有一部分是完全从神来的，是完全出乎神的。在这里，我们真是要感谢神，新耶路撒冷是由神那里从天降下来的。　

这一个城与十七章所说的那一个城大不相同，那一个城叫作大城，这一个城叫作圣城。巴比伦的特点是大，新耶路撒冷的特点是圣洁。在基督徒中间，有人注意大，也有人注意圣洁。注意大的是巴比伦的原则，注意圣洁的是新耶路撒冷的原则。

什么叫作圣洁？我们可以这样说，只有神是圣洁的，所以出乎神的才是圣洁的。那使人成圣的，和那些得以成圣的，都是出于一，意即基督是圣洁的，因为祂是出于那一个，那些人也是圣洁的，因为他们也是出于那一个。只有出于那一个的，才是圣洁的。只有从神出来的才有价值，只有从神出来的才叫作新耶路撒冷。一切出于人的，都得留下。被提的问题就在这里，为什么有的要被留下？因为有许多东西不是出于基督的。凡不是出于基督的，就不能带到天上去。没有一件不是出于天的东西能够回到天上去。出于地的都要被留在地上，惟有出于天的才能回到天上去。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-11）

 

 

【12 精金】

 

这城是用什么造的？十八节：“墙是碧玉造的。”碧玉，在前面已经看见过一次，就是城的光辉好像碧玉，意即城里的荣耀就是给我们看见真相的神。人能够认识神的真相，能够认识在宝座上的神；神不是远离人的，不是不可知的。城墙的功用是分别城里和城外，城墙是用碧玉造的，就是说，在神的真光里看见的，那个叫作分别。分别的根据，是在于看见了神要什么，看见了神的要求是什么。如果人对于神的要求模糊不清，结果就会失去分别。

再看十八节：“城是精金的，如同明净的玻璃。”换句话说，城里所有的东西都是出乎神的。金子就是那出乎神的，就是那放在神的新造之人的里面的。彼得说我们是有分于神的性情的。在所有属乎神的人里面，都有一部分是出乎神的。我们没有得救以先，一切都是属血气的，都是属天然的，一点没有属灵的性质。但是当我们接受主之后，神将祂的生命分给我们。这就是祂给我们金子。我们里面有一部分是金子，我们里面有一部分真的是出乎神的。所可惜的，就是我们里面有金子，但也有杂质搀在一起。不错，我们有神的性情，但是我们还有许多在神之外的东西。

所以，神今天对于祂儿女的工作，大部分是减少的工作，不是加增的工作。许多时候，人想要多得着神，想要充满圣灵，想要明白基督。不错，这些都有它的地位，我们的确要多得着神，要充满圣灵，要多明白基督。但是，另外还有一个工作，不是得着，乃是除去。神基本的工作，就是要减去“我们”。自从我们得救之后，神天天在作这个工作。十字架就是减少的工具。十字架的工作，就是为着除去。十字架不是把东西给我们，乃是把东西拿走。在我们里面有许多渣滓，有许多不是出于神的东西，有许多不能荣耀神的东西，神就借着十字架来除去，使我们成为精金。神放进来的是精金，但是因我们里面有了渣滓，有许多东西不是出于神的，所以就有了搀杂。因此神不能不花许多工夫来给我们看见，在我们里面有什么东西是出于自己的，是不能荣耀神的。我们相信，神如果对我们说话，就我们除去的比加增的要多得多。特别是魂大的人要记得：神借着祂的圣灵在你身上的工作是除去，是要减少你。

新耶路撒冷的特点，就是这里的金子是精金，是一点都没有搀杂的，是完全出于神的。神今天所要我们学习的一个功课，就是我们应当看见，出于我们自己的不过是渣滓。除了金子以外，所有出于我们的都是渣滓。我们的良善摆在金子里面是渣滓，我们的热心摆在金子里面也是渣滓，无论是我们的什么东西都是渣滓。换句话说，凡不是出于神的就是渣滓。没有一个人在神的面前能说我这个人是能把一点东西给神的。神所要的是精金，在新耶路撒冷的都是精金，没有渣滓。有一天我们要看见，所有不是出乎神的都在十字架上。在新耶路撒冷的，都是出乎神的。神的目的必定要达到，神说精金就是精金，没有一件东西能够搀杂在神的工作中。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-12）

 

 

【13 宝石】

 

启示录二十一章十九至二十节：“城墙的根基是用各样宝石修饰的。第一根基是碧玉；第二是蓝宝石；第三是绿玛瑙；第四是绿宝石；第五是红玛瑙；第六是红宝石；第七是黄璧玺；第八是水苍玉；第九是红璧玺；第十是翡翠；第十一是紫玛瑙；第十二是紫晶。”宝石是什么意思呢？宝石和金子有一个根本的分别：金子是一种化学元素，但是宝石不是一种化学元素，而是一种化合物。金子是一种元素，当神造它的时候，它就是金子，它是直接从神造的。宝石，是好几种的元素在地里不知道经过了多少年的燃烧，才化合而成为宝石。换句话说，宝石所代表的，不是神直接给人的，乃是经过圣灵在人身上的加工烧出来的。圣灵在地上的工作，就是要一直锻炼我们，使我们有各种各样的经历，以致我们在祂面前变作宝石。所以，宝石就是我们受祂的管教而产生的果子。

像以撒的产生就是金子，像雅各的经历就是宝石。以撒生下来就是儿子，是凭着神的应许生的，他从来没有受过苦，从来没有出过大事情。雅各这个人就不同，他受了许多苦，经过许多熬炼，神的手一直在他身上。一天过一天，一年过一年，神在雅各里面组织一件东西，叫他成为一块宝石。

神所赐给我们的生命是金子，神在我们里面所制造的生命是宝石。一天过一天，在各种各样的环境中，把我们造成基督的样子，这就叫作宝石。神不是把基督的生命分给我们就完了，神并且要叫基督的生命组织在我们里面。一面，我们要知道，除了主的生命之外，我们和得救以前没有一点两样；但是另一面，我们跟从主五年十年，一直受祂的管教，受祂的对付，就有一部分基督的生命被圣灵组织在我们里面。在我们里面有一件东西，是主制造成功的，这个叫作宝石。所以，你不必奇怪神为什么把你放在火里烧。好像别人碰着事情都是很好的，而你碰着事情却偏偏不顺利，别人误会你，别人攻击你，在你身上事情特别多。要知道，这是有缘故的，就是神一直在那里烧你，是圣灵在那里作工，要把基督的生命组织在你里面，要你这个人变作基督的样子。

在这里不只有一种的宝石，并且有各样的宝石。有的宝石是玛瑙，有的宝石是璧玺，有的宝石是翡翠，有的是这样，有的是那样。各种各样的宝石都是烧成功的，换句话说，不是神一下子就使它这样的，是神经过长时期的工作而得着的。宝石，不是神在创造的时候给你的，不是你在成为新造的时候所得着的；宝石，乃是一天过一天，神在你里面把你烧成那样的。宝石，是一件东西一直在那里经过火，因为那火有某种的烧法，把某种矿物镕在里面，所以就成功某种的宝石，因为那火有另一种的烧法，把另一种矿物镕在里面，所以就成功另一种的宝石。宝石所代表的，是圣灵的工作。我们得救那一天从神那里得着了神的性情，此后，圣灵一天过一天，借着神的性情在我们里面作工，使我们结出圣灵的果子来。圣灵的果子不只一个，有仁爱、喜乐、和平、忍耐、恩慈、良善、信实、温柔、节制等各种不同的果子。圣灵要在我们里面一直作工，使我们结出这些果子来。我们得救的时候，神所分给我们的，是祂的生命；但圣灵的果子不是神分给我们的，乃是圣灵在我们里面作工到一个地步，使我们结出果子来。宝石，是圣灵借着环境在我们身上造出来的。神不只把祂的性情分给我们，并且一天过一天在我们身上制造出一种人来，那一种人是荣耀神的名的。在你得救的那一天，你得着神的性情；在我得救的那一天，我也得着神的性情；在他得救的那一天，他也得着神的性情；这个，所有的基督徒都是一样一式的，没有分别。后来神把你放在某一种的环境中，给你某一种的经历，让你受某一种的试炼，经过某一种的难处，遭遇某一种的痛苦，把你造成一个基督徒，或者是像黄璧玺，或者是像绿玛瑙，或者是像红宝石，或者是像紫晶。神把每一个基督徒都造成一个样子。我们在神的面前，所共有的是金子，但是我们在神面前作宝石，就有各种的样子。

圣灵借着环境在我们身上所制造的那一个，是永远存在的。一个基督徒在神的面前，特别在这一条路上多受对付，特别在这一条路上多学功课，这一个就变作他的特点。这一个特点不是几十年就完了的，是一直到永世都在那里的。他所得着的这一个，在新耶路撒冷里要永远作宝石。

有许多神的儿女，和神同走了十年二十年，在他们身上有一部分东西，是神借着圣灵造在他们身上的。不只有一个东西是神分给他们的，并且他们成为那一个东西了。多少年来，他们受圣灵的管教，经过许多试炼，许多经历，圣灵在他们身上造出一种生命来。凡认识他们的人，都承认有一种东西成功在他们的里面了。他们不只有神所分给的生命，并且有圣灵在他们里面作工所改换的生命。他们不只活出替换的生命，并且也活出改换的生命了。这就是宝石。宝石就是圣灵把我们烧成那个样子。在新耶路撒冷里，充满了这些宝石。

说到这里，我们就知道，光注重道理是一点用处都没有的。我们不要想，多知道一点神学就好了，多知道一点圣经的道理就好了。这些没有多大用处，只有圣灵在我们身上烧成的那一个才有用处。凡没有烧牢在身上的东西，只要擦一擦，就掉下来了。擦一擦就掉下来的东西，没有属灵的用处。这不是说不要读圣经，乃是说，必须圣灵把我们所读的烧在我们身上，才有用处。所有的宝石，都是从火里出来的。要有宝石，就必须有火；没有火，就没有宝石。

所以，我们不能拒绝环境的试炼，不能拒绝圣灵的管教，不能怪神的手在各方面围着我们。许多时候，我们觉得何等不痛快，我们巴不得能够无拘无束，痛快一时。但是你要记得，我们还在神的制造之中，有一天神要把我们制造成为宝石。神不只给我们生命，并且要在我们里面作工到一个地步，使我们有一个特别的品质。这是圣灵在我们里面，借着各种各样祂所许可的事造出来的，这一个叫作宝石。所以，光有知识、道理，是没有用处的，是要圣灵在我们身上烧出来的才有用处。等到一个基督徒被烧成了一个东西之后，他所讲的道才不是从书本里来的，乃是他所实在知道的。惟有圣灵在我们身上烧出来的，才是宝石；否则就是草、木、禾秸。

有时候我们坐在一个年老的人面前，觉得他真是和主一同走道路，有一个生命在他里面成了他的特点，我们在他面前只能低下头来。也许别人有比他更大的职事，也许别人有比他更大的工作，但是，他有丰盛的生命，他有圣灵制造的工作，他有专一的东西，他有经过火造出来的东西，他是宝石。我们在这样的人面前，只有低下头来说：我巴不得也有这个能感动人的东西。不是话语能感动人，乃是经过火所烧出来的东西能感动人。

新耶路撒冷里有宝石，没有宝石不能成功新耶路撒冷。神要有宝石，要有一班人显出宝石的品质。但愿神救我们脱离浮浅！只有圣灵作工在我们生命中，才算得数，才有用处。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-13）

 

 

【14 珍珠】

 

启示录二十一章二十一节：“十二个门是十二颗珍珠；每门是一颗珍珠。”新耶路撒冷里面不只有精金，不只有宝石，并且还有珍珠。珍珠不是用火烧成的，珍珠是一种水族受了伤以后逐渐结成的。所以珍珠的意思就是从死里出来的生命。珍珠，代表主耶稣基督借着祂非赎罪的死所释放出来的生命。

马太十三章里所说的珠子，是指着谁说的呢？是指着教会说的，是主自己从死里所造出来的。祂愿意舍去祂的一切来得着这一个。珠子的意义是积极的，不是消极的；是教会，是神所要造的那一个新人，在这里面没有罪的问题，没有赎罪的问题。祂宁可失去一切所有的来得着珠子，这给我们看见，完全出于基督的生命，是神所宝贵的，也是基督所宝贵的。

在新耶路撒冷，珍珠的用处是作门。意思就是神的一切都是从这里出发的。换句话说，人要在神的面前得着一个生命，那一个生命不是出乎人的，乃是出乎基督的死的，是从祂非赎罪的死里出来的。

林前三章十二节告诉我们，属灵的工作应当用金、银、宝石来建造，不应当用草、木、禾秸来建造；在那里有金子、银子和宝石。可是在创世记二章，伊甸园里面有金子、宝石和珍珠，却没有银子。在启示录二十一章，新耶路撒冷城里面有金子、宝石和珍珠，也没有银子。这里面有什么意义呢？金子、宝石、和珍珠这三样东西，在伊甸园里面有，在新耶路撒冷里面也有，换句话说，金子、宝石、和珍珠这三样东西是从永世到永世的。但是，在永世里，神并没有定规有银子。银子是代表救赎。神知道人要犯罪，需要主的救赎，但是这不是祂永远计划中的东西。在神的工作里有救赎，但是在神的目的中并没有救赎。新耶路撒冷和伊甸园一样，并没有银子，这就是说，在将来的永世里，要达到一个地步，一点罪的痕迹都没有。在今天，我们不能轻视银子。如果有人以为今天用不着银子，那就需要求神怜悯。今天，我们不能没有银子。今天如果没有银子，没有救赎，我们就一点办法都没有。但是救赎不是在神的目的中的。在新耶路撒冷看不见银子这一件东西，这就是给我们看见，神把罪的历史涂抹了，连救赎都不在里头了。到了新耶路撒冷，人不再需要救赎了，因为再不会犯罪了。神把我们带到一个地步是牢靠了，没有法子再堕落了。我们里面有一个生命是与罪无干的，是不需要救赎的。在我们里面的这一个生命是出于基督的，是基督的自己。基督的自己如何用不着救赎，我们有祂一部分生命的人，也如何用不着救赎。所以在永世里是不需要银子的。

感谢神，今天有救赎；感谢神，今天我们虽然有罪，但是有祂儿子耶稣的血洗净了我们的罪。另一面，神把祂儿子的生命分给我们，那个是永远用不着救赎的。有一天我们要完全靠着这生命而活，连罪的历史都要过去，连救赎的银子都用不着。我们要看见，堕落不是神的目的，救赎不是神的目的，国度也不是神的目的。堕落不是神的目的，是路上遇见的事；救赎不是神的目的，救赎乃是解决堕落那一件事的；国度也不是神的目的，国度也是为着解决堕落那一件事的。因为有堕落才有救赎，因为有堕落才有国度，这些不过是补救，并非神的目的。我们绝不轻看救赎和国度。如果没有救赎，永远没有法子解决堕落；如果没有国度，也永远没有法子解决堕落。不过我们要记得，神造人不是要人堕落，神造人是为着祂的荣耀。这一条线是笔直的，这一条属天的线是笔直的。

二十一节接下去：“城内的街道是精金。”街道是交通的地方。城内的街道是精金的，那么走的人的脚就永远不会脏。今天洗过澡的人还应当洗脚，（约十三10，）才能维持他和神的交通。当我们走在路上的时候，免不了沾染尘土，与神的交通免不了出事情。但是到了那一天，没有一件东西是能够把我们弄脏的，没有一件东西能叫我们与神的交通出问题。在永世里，没有东西会使我们污秽，一切的生活都是圣洁的了。

二十一节末了还有一句话，说到这城“好像明透的玻璃”一样。今天我们有许多情形还是不透明的，但是将来在神的面前都是透明的。所以，我们在今天就不应当有许多掩饰，就不应当有许多遮盖，就不应当故意在人面前假冒敬虔以得着人的称赞。掩饰、遮盖、假冒，都是不透明的。实在的情形没有那么好，却要装得那么好，那就是不透明。有许多时候，我们的言语行动很不自然，说话是学别人，走路是学别人，作事是学别人，许多东西都是学别人的，不是我们自己的，这些都是不透明的。这一种的拘泥，这一种的仿效，都是不透明的。我们在神的面前，不必过这一种人为的圣洁的生活。我们要记得，真实的属灵，是背十字架。拘束的圣洁，不是圣灵里的圣洁。所有的表演，所有的假冒，都得除去。所以有许多事情要学习承认，在弟兄姊妹中间要学习彼此认罪，不要遮掩自己的罪。得罪人就应当承认得罪人，不要把它解释掉了。没有一个基督徒的情形是可以不透明的，因为将来在神的面前都是透明的。新耶路撒冷城内的街道好像明透的玻璃一样，一切都是看得清楚的。有一天要这样，所以我们今天要学习作一个自然的人，作一个透明的人，不要装作我们自己所不是的人。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-14）

 

 

【15 城的殿和城的光】

 

启示录二十一章二十二节：“我未见城内有殿，因主神全能者，和羔羊，为城的殿。”这一句话是特别宝贵！我们知道，在旧约的耶路撒冷里有圣殿，那时人要与神交通，就得到圣殿里去。圣殿就是一个地方，是特别划出来为着神的，人要到那里才能与神交通。但是，在新耶路撒冷里，没有殿，因神和羔羊为城的殿。神和羔羊为城的殿，意思是神与人的来往是直接的，是面对面的，人不必到一个特别的地方才能与神交通。在旧约的时候，殿里有幔子，除了大祭司一年一次以外，没有人能进到神面前去；今天在教会里，幔子已经裂开了，我们都能进到神面前去，用心灵和诚实敬拜祂；到了那一天，是神和羔羊为城的殿，你不必去神那里，神就在你这里。今天是我们到神那里去，那一天是我们活在神面前，神和羔羊就是那城的殿。所以我们今天如果不学习活在至圣所里，就是一个愚昧的人。今天幔子已经裂开了，我们可以坦然无惧的进到至圣所里面，不应当停留在外面。

二十三节：“那城内又不用日月光照；因有神的荣耀光照；又有羔羊为城的灯。”这是和上文的殿连起来的。神和羔羊为城的殿，有神的荣耀光照，就用不着日月光照。我们知道，旧约的圣殿，外院是用日月的光来照亮的，圣所是用灯台的光来照亮的，但是至圣所没有窗，日月的光照不进去，也没有灯，乃是有神的荣耀在里面光照。新耶路撒冷用不着日月的光照，只有神的荣耀光照，这就是告诉我们，整个城是至圣所。教会在将来就变作至圣所。

“又有羔羊为城的灯。”神的荣耀作光，羔羊作灯，可见在新耶路撒冷还存在着一种转折的工作。（但是，这里并没有赎罪的意思。）神是光，羔羊是灯，光是借着羔羊发出来的。没有一个人能直接认识神，人要认识神，必须借着羔羊。到永世里也是这样，人还得借着基督才能认识神。我们若不借着灯，就看不见光；照样，若不借着基督，就看不见神。无论如何，神是住在人不能靠近的光里，我们在基督里才能看见祂。

二十四节：“列国要在城的光里行走；地上的君王必将自己的荣耀归于那城。”在这里我们要注意一件事，就是神在列祖时代、律法时代、恩典时代所得着的人，到了那一天，他们是合成一个新妇献给基督；至于那些到国度时代末了还活着而没有受撒但迷惑的人，他们要过渡到新地去作百姓，就是这里所说的列国。在城里的人，都是复活的身体，他们是儿子，是作王的；在新地的人，他们还是有血肉身体的人，他们在那里成为列国，是作百姓的。地上的君王，是管理列国的人。

在旧约里，帐幕是这样安排的：帐幕在中间，东边有三个支派住在那里，西边有三个支派住在那里，南边有三个支派住在那里，北边有三个支派住在那里，这是民数记告诉我们的。新耶路撒冷也像神的帐幕一样：东西南北各有三个门，共有十二个门，在会幕四周怎样住有十二个支派，照样也有列国住在新耶路撒冷的四周。

“行走”是指着地上列国的人要到新耶路撒冷来。他们行走到新耶路撒冷，是借城的光所指引的。

这里的“荣耀”，是地上君王自己的荣耀。他们必将他们作君王的荣耀归与那城。这“荣耀”也可能和创世记三十一章一节的“荣耀”有同样的意思，是指各地最好的出产而言。换句话说，在新地上，地上的君王要将他们本地所出产的美好的东西当作礼物归给圣城。

二十五节：“城门白昼总不关闭；在那里原没有黑夜。”既说“白昼总不关闭”，可见新天新地时还有昼夜之分。列国可以在他们的白昼到城里来。不过，“在那里原没有黑夜，”在城里是没有黑夜的。住在城里的人，因有复活的身体，所以不会乏倦，能以昼夜事奉神。

二十六节：“人必将列国的荣耀尊贵归与那城。”“人”照原文应译作“他们”，这是指二十四节所说的君王而言。地上的君王不但把他们自己的荣耀归与那城，并且必将列国的荣耀尊贵归与那城。

二十七节：“凡不洁净的，并那行可憎与虚谎之事的，总不得进那城；只有名字写在羔羊生命册上的才得进去。”“不洁净的”，原文的意思乃是“平常的”。凡出于人的，都是平常的；凡属肉体的，都是平常的。一切属乎人的，属乎肉体的，都不得进那城。只有出乎基督的，出乎圣灵的，才能进去，其余的根本就不能进去。“可憎的”，在圣经里是特别指着拜偶像说的。“虚谎之事”，就是和撒但发生关系的，因为虚谎是出于撒但。所有和偶像发生关系的，和罪发生关系的，都不得进那城，只有名字写在羔羊生命册上的，才得进那城。新天新地里，住有两种人：一种是靠血得救，住在城里的人，这些人的名字写在生命册上；还有一种是从千年国过渡过来的活人，就是住在新地上作居民的人，他们的名字也写在生命册上，但他们不是住在城里，只能在城中出入。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-15）

 

 

【16 生命水的河与生命树】

 

我们还要看神在末后给我们看见的是什么。

启示录二十二章一至二节：“天使又指示我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，结十二样果子，每月都结果子；树上的叶子乃为医治万民。”我们要记得二章七节说，“得胜的，我必将神乐园中生命树的果子赐给他吃。”可见生命树是种在神的乐园里的。这里说城里有生命树，就是告诉我们，新耶路撒冷就是神的乐园。

我们要回头想到创世记。在创世记二章里，神造了男人预表基督，神造了女人预表基督所要得着的教会。神把他们夫妻两个放在伊甸园里。在那里，我们看见有男人、女人和园子。到了创世记三章，蛇进来了，他们堕落了，神把他们赶出园去了。在启示录二十一章，我们看新耶路撒冷里有谁？有羔羊，就是创世记二章的亚当所预表的，是完全为着神的；有羔羊的妻，就是创世记二章的夏娃所预表的，是完全为着基督的。这新耶路撒冷就是羔羊的妻，也就是乐园。在创世记二章里有三个－亚当、夏娃和园子；到了启示录二十一章和二十二章只有两个－羔羊和城。这城就是新妇，也就是乐园，女人和乐园变作一个了。在创世记里的那个女人是可以被赶出去的，到了启示录末了，女人就不能被赶出去了。也许有人要担心说，如果到了永世里，魔鬼又来，怎么办呢？我们可以回答说，这是不可能有的事。因为到了永世里，神自己也住在圣城里面。感谢神，在创世记神所立的是一个园子，园子没有墙，没有看守好，所以蛇能进来，罪能进来，但是，神末了所得着的是城，是为着保护的，城是没有法子再堕落的。到这里，女人和乐园是连在一起的了，再没有法子分开的了，从此以后，没有法子把这个女人再赶出去了。

二十二章一节：“…城内街道当中一道生命水的河。”在创世记里有四道河，其中有两道河是一直迫害神的儿女的。巴比伦是造在伯拉大河上，尼尼微是造在希底结河上，神的儿女一直受这两道河的害。但是，在这里只有一道河，就是生命水的河，这河使人得着生命，得着喜乐。诗篇四十六篇四节说，“有一道河；这河的分汊，使神的城欢喜；这城就是至高者居住的圣所。”所以这道河是特别使神欢喜的。这河里的水，是“从神和羔羊的宝座流出来”的。这里的宝座是单数的，神和羔羊是坐在一个宝座上，意即基督的掌权就是神的掌权了。

二节：“在河这边与那边有生命树，结十二样果子，每月都结果子。”这里又是用十二这个数目。结十二样果子，又是每月都结果子，这是什么意思呢？这就是说，都是满足的，永远是满足的，每一月都是有生命的。在永世里，我们是一直认识基督的，是一直接受主的生命，没有一个时候间断的。没有一个月没有果子，意思就是没有退后。在今天，有一件可惜的事，就是圣经告诉我们，男人从二十岁到六十岁的估价是一样，六十岁以上估价就降低了，（利二七3，7，）这叫作退后。但在永世里没有退后，每一个月都是生命，都结果子。

当新耶路撒冷还未到来，我们就要追求每一个月都有新的经历。我们前二十年所有的一次特别的经历，不新鲜了，在今天不能帮助我们了；前五年所有的一次特别的经历，也不新鲜了，在今天也不能帮助我们了。我们不能靠着前一个月生命树的果子活着，要每一个月都继续有新的果子，要继续不断的在神面前接受生命，接受基督。不只是每一个月结一次果子，并且是每一个月结一样果子。我们不能在神面前只有某一部分，我们要学习认识主的各方面，我们要结各样的果子。

二节接下去：“树上的叶子乃为医治万民。”果子，是代表生命；叶子，是树的衣裳，是代表外面的行为。主耶稣所以咒诅那棵无花果树，意思是说它只有叶子，没有果子，只有外面的行为，没有生命。新天新地时，列国的人，没有罪，没有死亡，没有痛苦，没有咒诅，也没有鬼魔了。他们这一班人－万民，一直活在地上，有圣城在中间。主耶稣的叶子医治他们，意思就是主的行为作他们的榜样。我们所得着的是生命树的果子，他们所得着的是生命树的叶子。他们是效法主耶稣的行为。这样，就够使他们好好的活下去；这样，就够使万民和和平平的同处下去了。

在这里有街道，有生命水的河和生命树。这几样东西是连在一起的。在新耶路撒冷里，什么地方有街道，什么地方就有生命水的河；什么地方有生命水的河，什么地方就有生命树。那里有活动，那里就必定有生命水的河和生命树。所以当我们要学习跟从神的时候，我们所有的举动，都得是包括生命水的河和生命树的才可以。街道是供人走动的地方。要走动，就得根据于生命树－不是分别善恶树。是生命在我们里面动起来，结局就有圣灵生命的河水流出来。要有生命流出来，那才是我们的街道，那才是我们的道路。如果不是主耶稣的生命在我们里面举动，我们就不能走；如果没有主的生命，就没有圣灵生命的河水流出来，我们就不能动。如果我们凭着自己的智慧来分别这样作不错，那样作很好，就我们种的是分别善恶树，不是生命树。因着在我们里面有生命在那里动，所以我们动，结局就有生命水流在人身上，这几样是连在一起的。所有属乎神的工作，都是根据于生命树，结局于生命水的河。

 

（未完待续 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-16）

 

 

【17 永永远远】

 

启示录二十二章三节：“以后再没有咒诅。”感谢神，创世记三章完全过去了，永远没有咒诅了。创世记三章所带来的一切东西，用一个辞包括它，就是咒诅，死也是一种咒诅。可是，在新天新地里再没有咒诅了，也再没有死了，所有罪的历史都过去了，人可以好好的荣耀神了。

三节接下去：“在城里有神和羔羊的宝座。”这不是像创世记三章那样天起凉风，神在园中行走的时候了，这乃是神在那里掌权，神的宝座在里面了。现在园子就是城，就是神宝座所在的地方了。

三节再接下去：“祂的仆人都要事奉祂。”神的仆人在永世里作什么事？他们事奉神。我们千万不要以为在永世里没有事情作，我们要永远作事奉祂的仆人。

四节：“也要见祂的面；祂的名字必写在他们的额上。”工作应该引到交通。真实的事奉主，就是交通。单单事奉还不够，还必须有交通。他们要事奉祂，他们也要见祂的面。哦，许多时候，就是这样看见神，就作了主的工；看见了神，就能够作工。不是既在那里作工，又在那里后悔，这没有交通。但愿神拯救我们脱离没有交通的工作，使我们不是作完了不能交通，不是作完了就骄傲，就自满自足。但愿神救我们脱离这一种没有交通的工作，使我们作完之后，与神是有交通的。他们不只与神有交通，并且“祂的名字必写在他们的额上”，这是一望而知的见证，谁都知道他们这些人是属乎神的。

五节：“不再有黑夜；他们也不用灯光日光；因为主神要光照他们。”黑夜过去了。灯是人造的光，日光是自然的光，一切人为的，天然的，都用不着了。在那里什么都看得见了。今天会糊涂，会看不见，就是作完了工，还不知道是怎样的，可是到了那天就不然了。

五节最末了一句话，也就是最主要的一句话，就是“他们要作王，直到永永远远”。这就是神创造时候的目的。在创世记的时候，神的目的就是要人掌权，现在得着了，人掌权了。这不是千年国的事，这一段圣经－启示录二十一章和二十二章－都不是讲千年国的事，乃是讲永世里的事。他们要掌权一直到永世，他们永永远远要掌权。神当初的目的达到了。

神要人管理地，神要败坏撒但。现在人已经掌权了，撒但也已经扔在火湖里了。神对于祂自己所造的人的目的都达到了！神一面要人像祂自己，另一面神定规人的工作是掌权。现在我们已经看见了一个精金的、荣耀的、华美的新妇，各种各样的宝贝都在她身上，没有一样是缺少的。她真的没有玷污、没有皱纹、没有瑕疵，是完全圣洁，是无可指摘的了！她真的穿上荣耀了！以弗所五章所说的荣耀的教会，就此实现了。他们的工作怎样？他们要掌权一直到永远。我们可以说，神的计划可以受打岔，但是神的计划不能被停止。不错，从创世以来，神的工作受了许多打岔，好像神的工作是被破坏了，好像神的计划是不能成功了；但是到这里，神达到了祂的目的！在这里有一班人，他们满有精金，就是出乎神的；满有珍珠，就是基督的工作；满有宝石，就是圣灵的工作。他们要掌权，直到永永远远！

 

＊　　＊　　＊

 

我们看见了神的计划，看见神在那里作事，那么，我们应该作什么呢？开复兴会么？办神学么？料理家务么？我们在这里到底作什么？神所作的是那么大的事，我们所作的与祂一比，就不行了。愿神恩待我们，但愿我们因着看见这一个异象的缘故，就付上所有的代价。人一看见异象，就会发生改变。求神给我们异象，看见神作什么事。到底祂要作什么事？到底祂要得着什么人？到底祂所要得着的是有多大的价值？我们如果看见这些，我们就要喊起来说，我太小了，我从前是太注意自己了。我们也就要说，如果不是神在我身上作，我就不能作神的工。只是主自己在我里面用大能大力来运行，我才能好好的往前进。这一个大异象要把我们摔倒，它要给我们看见，像我们今天这样的情形，不能满足神的心。我们的盼望是神给我们异象。如果那一个异象给我们看见了，我们要把一切都摆进去，我们要把一切都改变了。今天我们是介乎二者之间－或者作个得胜者，或者作个失败者。因此，我们没有一个人可以放松祷告的工作。忽略祷告的，就不能作神的得胜者。但愿主耶稣，就是那从死里复活，群羊的大牧人，用祂自己的能力、权柄扶持我们，带领我们，叫我们从今一直到永远，永远属乎祂，永远奉献给祂，永远事奉祂，永远走祂的路。但愿主恩待我们，从今一直到永远。阿们。

 

（分享完毕 * 摘自《荣耀的教会》第五章 圣城新耶路撒冷 * 17-17）

【01 THE FOUR WOMEN IN THE BIBLE】

 

We have already seen that the woman in Genesis 2 is the same woman seen in Ephesians 5 and in Revelation 12. Now let us look at another woman, recorded in Revelation 21 and 22.

 

Although there is a long distance between them, the last two chapters of Revelation correspond with the first three chapters of Genesis. God created the heaven and the earth in Genesis, and the new heaven and the new earth are in the last two chapters of Revelation. In both Genesis and Revelation there is the tree of life. In Genesis there is a river flowing out from Eden, and in Revelation there is a river of living water flowing from the throne of God and of the Lamb. In Genesis there is gold, pearl (bdellium), and a kind of precious stone (onyx), and in Revelation there is gold, pearl, and all kinds of precious stones. In Genesis 2 Eve was Adam’s wife. In Revelation 21 the Lamb also has a wife. The Lamb’s wife is the New Jerusalem, and God’s eternal purpose is fulfilled in this woman. In Genesis 3 man’s fall was followed by death, sickness, suffering, and the curse. But, when the New Jerusalem descends from heaven in Revelation 21, there is no more death, sorrow, crying, or pain because the former things have all passed away. If we read the Scriptures carefully, we will see that Genesis 1 through 3 does indeed correspond with Revelation 21 and 22. They face each other at the two ends of the expanse of time.

 

Now we have seen four women: Eve in Genesis 2, the wife (the church) in Ephesians 5, the woman in the vision of Revelation 12, and the wife of the Lamb in Revelation 21. These four women are actually one woman, but her history can be divided into four stages. When she was conceived in the plan of God, she was called Eve. When she is redeemed and manifesting Christ on earth, she is called the church. When she is persecuted by the great dragon, she is the woman in the vision. When she is completely glorified in eternity, she is the wife of the Lamb. These four women reveal God’s work from eternity to eternity. The woman in Genesis 2 is the woman purposed in God’s heart in eternity past, and the woman in Revelation 21 is the woman who fulfills God’s purpose in eternity future. Of the two women in between, one is the church, prepared for Christ by God, and the other is the woman who will bring forth the man-child at the end time.

 

In other words, these four women show us the four stages of the history of one woman: one stage is in eternity past, two stages are between the eternities, and another stage is in eternity future. Even though these four women appear to be different when we speak of them separately, they are the same when we put them together. The wife of the Lamb is the woman of Ephesians 5. Since the Lord Jesus is the Lamb, it is impossible for the woman in Ephesians 5 to be anyone other than the wife of the Lamb. The woman in Ephesians 5 is also likened to Eve, and Eve is also likened to the wife of the Lamb in Revelation 21. When there are overcomers, whose work represents that of the whole church, the woman in Revelation 12 will introduce the woman in Revelation 21. As a result, God in eternity future will indeed obtain a woman, a ruling woman who has dealt thoroughly with Satan. God will truly obtain a wife for the Lamb, and His purpose will be fulfilled.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-01)

 

 

【02 BABYLON REPRESENTS MAN’S ABILITY】

 

Let us see how the woman of Revelation 12 becomes the woman of Revelation 21.

 

Of the two women spoken of in Revelation 17:1-3 and 21:9-10, one is called the great harlot, and the other is called the bride. Revelation 17:1 says, “And one of the seven angels who had the seven bowls came and spoke with me, saying, Come here; I will show you the judgment of the great harlot who sits upon the many waters.” Revelation 21:9 says, “And one of the seven angels who had the seven bowls full of the seven last plagues came and spoke with me, saying, Come here; I will show you the bride, the wife of the Lamb.” Revelation 17:3 says, “And he carried me away in spirit into a wilderness; and I saw a woman.” Revelation 21:10 says, “And he carried me away in spirit onto a great and high mountain and showed me the holy city, Jerusalem, coming down out of heaven from God.” When the Holy Spirit inspired man to write the Scriptures, He purposely used a parallel structure in pointing to these two women so that we would have a clear impression.

 

Let us first consider the things relating to the harlot. The harlot spoken of in Revelation 17 and 18 is Babylon, whose deeds are extremely displeasing to God. Why is her conduct such an offense to God? What does Babylon represent and what is the principle of Babylon? Why does God deal with Babylon and why is it necessary to wait until Babylon is judged before the wife of the Lamb appears? May God open our eyes so that we would really see Babylon according to the Scriptures.

 

The name Babylon originates from “Babel.” We remember the story of the tower of Babel in the Bible. The principle of the tower of Babel involves the attempt to build up something from earth to reach unto heaven. When men built this tower, they used bricks. There is a basic difference between brick and stone. Stone is made by God, and bricks are made by man. Bricks are a human invention, a human product. The meaning dof Babylon relates to man’s own efforts to build a tower to reach unto heaven. Babylon represents man’s ability. It represents a false Christianity, a Christianity which does not allow the Holy Spirit to have authority. It does not seek the Holy Spirit’s guidance; it does all things by human effort. Everything consists of bricks baked by man; everything depends upon man’s action. Those who are according to this principle do not see that they are limited; rather, they attempt to do the Lord’s work by their own natural ability. They do not stand in a position where they are truly able to say, “Lord, if You do not give us grace, we cannot do anything.” They think that man’s ability can suffice for spiritual things. Their intention is to establish something upon the earth that will reach to heaven.

 

God, however, can never accept this. One man has some talent and thinks that he can preach after he has studied a little theology. What is this? Bricks! Another man who is very clever receives some help and possesses some knowledge and then becomes a Christian worker. Again, what is this? Bricks! A certain man is capable of doing things, so he is asked to come and manage the affairs of the church. What is this? Bricks! All of these things are man’s endeavors to build something from earth to heaven by human ability, by bricks.

 

Again we must emphasize that there is no place for man in the church. Heavenly things can only come from heaven; the things of this earth can never go to heaven. Man’s difficulty is that he does not see that he is under judgment, nor does he see that he is just dust and clay. Man may build high, but heaven is higher than man’s highest height. No matter how high men may build their tower, they still cannot touch heaven. Heaven is always above man. Though man may climb and build and though he may not fall, he still will not be able to touch heaven. God destroyed man’s plan to build the tower of Babel in order to show man that he is useless in spiritual matters. Man cannot do anything.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-02)

 

 

【03 THE PRINCIPLE OF BABYLON- HYPOCRISY, LOSE FAITHFULNESS, LUXURY】

 

There is another incident in the Old Testament which outstandingly manifests this principle. When the Israelites entered into the land of Canaan, the first person to commit sin was Achan. What was the sin which Achan committed? He said, “When I saw among the spoil a beautiful mantle of Shinar...I coveted them and took them” (Josh. 7:21). A Babylonian garment seduced Achan to commit sin. What does this beautiful garment imply? A beautiful garment is worn for the sake of appearance. When one puts on a beautiful garment, it means that he adorns himself to improve his appearance and to add a little luster to himself. Achan’s coveting of the Babylonian garment meant that he was seeking to improve himself, to make himself look better. This was Achan’s sin.

 

Who were the first ones to commit sin in the New Testament, after the church began? The Scriptures reveal that they were Ananias and Sapphira. What was the sin that they committed? They lied to the Holy Spirit. They did not love the Lord very much, but they wanted to be looked upon as those who greatly loved the Lord. They were just pretending. They were not willing to offer everything cheerfully to God. Before man, however, they acted as if they had offered all. This is the Babylonian garment.

 

The principle of Babylon, therefore, is hypocrisy. There is no reality, yet people act as if there is in order to obtain glory from man. Here is a real danger to God’s children— pretending to be spiritual. There is a great deal of spiritual behavior which is acted out in falsehood. It is put on as a veneer. Many long prayers are counterfeit; many prayerful tones are unreal. There is no reality, but it is made to appear as if there is. This is the principle of Babylon. Whenever we put on a garment which does not match our actual condition, we are in the principle of Babylon.

 

God’s children do not know how much falsehood they have put on in order to receive glory from man. This is entirely opposite from the attitude of the bride. Everything done in falsehood is done in the principle of the harlot, not in the principle of the bride. It is a great matter for God’s children to be delivered from pretending before man. The principle of Babylon is to pretend in order to receive glory from man. If we set our sight upon man’s glory and man’s position in the church, we are participating in the sin of the Babylonian garment and the sin committed by Ananias and Sapphira. False consecration is sin, and false spirituality is also sin. True worship is in spirit and truthfulness. May God make us true men.

 

Another condition of Babylon is seen in Revelation 18:7: “For she says in her heart, I sit a queen, and I am not a widow.” She sits as a queen. She has lost all of her character of being a widow. She has no feeling about the Lord Jesus being killed and crucified on the cross. Rather, she says, “I sit a queen.” She has lost her faithfulness; she has missed her proper goal. This is the principle of Babylon, and this is corrupted Christianity.

 

Chapter eighteen shows us many other things about Babylon, especially regarding the luxuries she enjoyed. Concerning our attitude toward the inventions of science, we can use many things when we have a need. Just as the apostle Paul spoke of using the world (1 Cor. 7:31), our purpose with these things is simply to use them. However, luxurious enjoyment is another matter. There are some Christians who refuse all luxury and all things which contribute to the enjoyment of the flesh. We are not saying that we should not use certain things at all, but we are saying that anything in excess is luxury. Regardless of whether it is clothing, food, or housing, if it is excessive or beyond our need, it is luxury and in the principle of Babylon. God allows all that we need, but He does not permit things which are beyond our necessity. We should order our living according to the principle of need; then God will bless us. If we live according to our own lust, we are in the principle of Babylon, and God will not bless us.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-03)

 

 

【04 DO NOT LIVE UNDER THE PRINCIPLE OF BABYLON 】

 

We have seen that the principle of Babylon is mixing the things of man with the Word of God, and the things of the flesh with the things of the Spirit. It is pretending that something of man is something of God. It is receiving man’s glory to satisfy man’s lust. Therefore, Babylon is mixed and corrupted Christianity. What should our attitude be toward Babylon? Revelation 18:4 says, “And I heard another voice out of heaven, saying, Come out of her, My people, that you do not participate in her sins and that you do not receive her plagues.” Second Corinthians 6:17-18 also says, “Therefore ‘come out from their midst and be separated, says the Lord, and do not touch what is unclean; and I will welcome you’; ‘and I will be a Father to you, and you will be sons and daughters to Me.’” According to God’s Word, His children cannot be involved in any matter containing the character of Babylon. God said that we must come out from every situation where man’s power is mixed with God’s power, where man’s ability is mixed with God’s work, and where man’s opinion is mixed with God’s Word. We cannot partake of anything that has the character of Babylon. We have to come out of it. God’s children must learn from the depths of their spirit to separate themselves from Babylon and to judge all her actions. If we do this, we will not be condemned together with Babylon.

 

Babylon had her beginning in the tower of Babel. Day by day Babylon is becoming larger and larger. But God will judge her in the end. Revelation 19:1-4 says, “After these things I heard as it were a loud voice of a great multitude in heaven, saying, Hallelujah! The salvation and the glory and the power are of our God. For true and righteous are His judgments; for He has judged the great harlot who corrupted the earth with her fornication, and He avenged the blood of His slaves at her hand. And a second time they said, Hallelujah! And her smoke goes up forever and ever. And the twenty-four elders and the four living creatures fell down and worshipped God, who sits upon the throne, saying, Amen, Hallelujah!” When God judges the harlot and shatters all her work, and when He casts out all that she is and the principle she represents, voices from heaven will say, “Hallelujah!” In the New Testament, there are very few hallelujahs, and they are all expressed in this chapter because Babylon, she who adulterated the Word of Christ, has been judged.

 

The passage in Revelation 18:2-8 tells us the reason for Babylon’s fall and judgment. The sinful deeds of Babylon are announced and the consequences of her judgment are set forth. All who are of the same mind with God must say, Hallelujah, for God has judged Babylon. Though the actual judgment is in the future, the spiritual judgment must take place today. The actual judgment will be performed by God in the future, but the spiritual judgment must be made by us today. If God’s children bring many unspiritual things into the church, how do we feel about it? Does the fact that we are all God’s children and the fact that we should love one another mean that we should not say, Hallelujah, to God’s judgment? We must realize that this is not a matter of love, but a matter of God’s glory. The principle of Babylon is confusion and uncleanness; therefore, her name is the harlot. The few passages in Revelation which God uses to describe Babylon show us His exceeding hatred toward her. “Those who destroy the earth” in Revelation 11:18 are of this woman, of whom it is written in chapter nineteen that she “corrupted the earth” (v. 2).

 

God hates the principle of Babylon more than anything else. We must note in His presence how much of our being is still not absolute for Him. Anything which is halfway and not absolute is called Babylon. We need God to enlighten us so that in His light we may judge everything in us which is not absolute toward Him. Only when we judge ourselves in this way can we confess that we too hate the principle of Babylon. By His grace, may the Lord not allow us to seek any glory and honor outside of Christ. The Lord requires that we delight and seek to be one who is absolute, not one who is living in the principle of Babylon.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-04)

 

 

【05 PRAISE IS GOD’S INHERITANCE IN THE SAINTS】

 

Revelation 19:5 says, “And a voice came out from the throne, saying, Praise our God, all His slaves and those who fear Him, the small and the great.” A special feature of the book of Revelation is the proclamations from heaven. We read such things as a “voice out of heaven” and “a voice came out from the throne” (18:4; 19:5). These are declarations from heaven, signifying the time when God speaks, the place where God speaks, and what His emphasis is on. There are definite reasons for the proclamation in Revelation 19:5. On the one hand, it is because the great harlot is judged, and on the other hand, it is looking toward the marriage of the Lamb which is to come. Therefore, there is a proclamation from the throne to give praise to our God. God has been working from eternity and has expended much energy on His work so that He might obtain praise. Ephesians mentions that God has an inheritance in the saints. What is God’s inheritance in the saints? There is only one thing that man can render to God—praise. Praise is God’s inheritance in the saints. The voice from heaven proclaims that all of God’s servants, all who belong to God, both small and great, must praise Him. God’s purpose must be fulfilled, and it will be soon. God must obtain what He is after; we all must praise Him.

 

When the voice from the throne declared that praise be given to God, there was a host of echoes resounding throughout the universe. Revelation 19:6 says, “And I heard as it were the voice of a great multitude and like the sound of many waters and like the sound of mighty thunders, saying, Hallelujah! For the Lord our God the Almighty reigns.” On one hand, there was a declaration from the throne, and on the other hand, there was a response of thousands upon thousands, and ten thousands upon ten thousands. As John was listening, he did not hear the voice of a single person; rather, he heard the voice of a great multitude as if it were the voice of many waters and the voice of mighty thunders. When you listen to the noise of a great waterfall or the waves of the ocean, you will realize how loud a voice of many waters can be. The voice of thunder is great enough; how much greater is the voice of mighty thunders! All of these mighty and thunderous voices were saying, Hallelujah! The declaration from heaven, the response from the whole universe, and every voice was saying, Hallelujah, because of a special event which was about to take place. The event is “the Lord our God the Almighty reigns.”

 

As we read this proclamation, what are our hearts set upon? This passage does not say that we will reign and that we should therefore rejoice and be exceeding glad. Neither does it say that we will receive a crown and that we should therefore praise God. It says that the Lord our God the Almighty reigns. God’s mind is that He should reign, that He should exercise authority. When God rules, it is Christ who rules. Let us turn back to Revelation 11:15: “The kingdom of the world has become the kingdom of our Lord and of His Christ, and He will reign forever and ever.” “Our Lord” refers to God, and “His Christ” refers to Christ. But the pronoun “He” which follows is used rather strangely. Since the passage begins with “our Lord and...His Christ,” it seems logical to continue with the phrase, “And they will reign forever and ever.” This would be grammatically correct. But it is not written in this way. It is followed by the phrase, “And He will reign forever and ever.” This enables us to understand that the Lord’s reign is Christ’s reign, and Christ’s reign is God’s reign. The kingdom of God is the kingdom of Christ. The reigning of God is the reigning of Christ. Because God reigns and Christ reigns, everyone rejoices with exceeding gladness and shouts, Hallelujah!

 

Revelation 19:7 continues, “Let us rejoice and exult, and let us give the glory to Him...” This is the time when God will be glorified. Following this, the verse says, “...for the marriage of the Lamb has come, and His wife has made herself ready.” (Wife is the correct translation, though some translators use bride.) Not only has God’s authority commenced, but the kingdom has been ushered in. Furthermore, the corporate man, the eternal Eve whom God desired, has been obtained. The marriage of the Lamb has come, and His wife has made herself ready. There are two reasons for praise. First, God reigns. To this we say, Hallelujah! Second, God has obtained what He determined to have in eternity past. To this we also say, Hallelujah! We too should rejoice and be exceeding glad, because one day God will surely obtain what He desires. When the marriage of the Lamb has come, the wife has made herself ready.

 

When we look at ourselves, it seems impossible that such a day will ever come when Christ presents a glorious church to Himself, not having spot or wrinkle or any such things. But since this will happen, how can we refrain from saying, Hallelujah! Regardless of how much weakness there has been, both yesterday and today, God will obtain His determined will in that day. Never forget this—in that day the wife will be ready. Therefore, we must give Him the glory, and we must say, Hallelujah!

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-05)

 

 

【06 THE OVERCOMERS ARE READY】

 

Revelation 19:7 “Let us rejoice and exult, and let us give the glory to Him, for the marriage of the Lamb has come, and His wife has made herself ready.” We must take note that this passage refers to the wife of the Lamb, not to the bride of the Lamb. Now let us go on to 21:1-2: “And I saw a new heaven and a new earth....And I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.” When do the events in chapter nineteen, concerning the wife who has made herself ready, occur? It is before the millennium. When do the events in chapter twenty-one, concerning the bride who is ready, occur? It is after the millennium. Since the New Jerusalem must wait for the new heaven and new earth before it is the bride of the Lamb, why does it say that the wife of the Lamb is ready before the millennium? Please note that chapter nineteen does not speak of the marriage of the Lamb, it simply says that the marriage of the Lamb has come. At that time, if we look back, we will see that the harlot has fallen, and if we look forward, we will see the new heaven and the new earth. Therefore, the declaration that the marriage of the Lamb has come is made. In reality, however, there are one thousand years in between. Only when these one thousand years have passed will the actual time for the marriage of the Lamb come. The woman is actually the wife of Christ in the new heaven and new earth, not during the time of the kingdom.

 

There is one more thing which we must notice. In chapter twelve there is the woman with the man-child and many other children. But in chapter nineteen there is only the wife. Where are the man-child and the many children? It seems as if they have disappeared. How can the woman, the man-child, and the rest of her children become the wife of the Lamb?

 

In order to be clear, we must look at the principle of the man-child. Remember that the man-child accomplishes everything as if representing the whole church. In chapter nineteen, the declaration that the wife has made herself ready is spoken while looking upon the overcomers. The whole body of the church must wait until the time of the new heaven and the new earth to be the bride. She will not be ready until then. But one thousand years prior to this, there is an announcement that the wife has made herself ready. Why is this spoken? What kind of readiness is there? This proclamation refers to the readiness of the overcomers and to no one but the overcomers. Because the overcomers are fully ready, a declaration can be made that the wife has made herself ready.

 

We must bear in mind that what the overcomers accomplish is not for themselves alone, but for the whole church. The Word of God says that when one member is glorified, all the members rejoice with it (1 Cor. 12:26). The overcomers war with Satan on behalf of the whole Body. Their victory brings benefit to the whole. Therefore, the readiness mentioned in chapter nineteen has to do with the matter of life. Because the overcomers have more maturity of life, they are ready. Because the before God, He reckons their readiness as the readiness of the whole Body.

 

Do we sense the preciousness of this? We must remember this one thing—all of our seeking and all of our growth is not for us as individuals, but for the Body. What each member receives from God is for the whole Body. When your ears hear a word, you cannot say that you have not heard, because your ears are united to your body. When your mouth says something wrong, you cannot deny that you have spoken wrongly, because your mouth and body are united. In the same way, whatever the overcomers accomplish is the accomplishment of the whole Body. Since our Lord is the Head of the church, whatever He has accomplished on the cross belongs to the church. Likewise, as we receive benefit from the Head, we also receive benefit from the Body. As we partake of what the Lord has accomplished, we also partake of what the other members have accomplished. When God sees the readiness of the overcomers, He reckons it as the readiness of the whole church. Therefore, it can be said that the wife has made herself ready.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-06)

 

 

【07 THERE ARE TWO KINDS OF GARMENTS FOR CHRISTIANS】

 

Revelation 19:7 “Let us rejoice and exult, and let us give the glory to Him, for the marriage of the Lamb has come, and His wife has made herself ready.” The readiness of the wife especially refers to the garments of the wife. Verse 19:8 says, “And it was given to her that she should be clothed in fine linen, bright and clean; for the fine linen is the righteousnesses of the saints.” The Scriptures reveal that there are two kinds of garments for Christians. One is the Lord Jesus. The Lord Jesus is our clothing. The other is the fine linen garment, bright and clean, spoken of in verse 8. Whenever we come before God, the Lord Jesus is our garment. He is our righteousness, and we put Him on when we approach God. This garment is our common clothing; every saint is clothed before God and cannot be found naked. On the other hand, when we are presented to Christ, we must be arrayed with fine linen, bright and clean. This is the righteousnesses of the saints. “Righteousnesses” means a succession of righteous deeds, one after another. All of these righteous deeds together are our fine linen garment. When we were saved, we began to obtain a fine linen garment for our adornment—the righteousnesses of the saints.

 

We can also see these two sets of garments for the Christian in Psalm 45. Verse 13 says, “The King’s daughter is all glorious within the royal abode; Her garment is a woven work inwrought with gold.” The material of her clothing is gold, beaten gold. Then verse 14 says, “She will be led to the King in embroidered clothing.” The clothing mentioned in verse 13 differs from that in verse 14. In verse 13 the clothing is of gold, but in verse 14 the clothing is of embroidered work. The fine linen garments in Revelation 19 are embroidered, they are not of gold.

 

What then is gold? The Lord Jesus is gold. He is gold because He is entirely of God. The righteousness which the Lord Jesus gave us, the clothing which He put upon us when we were saved was something of gold. Besides this clothing, we have been embroidering another garment from the day we received our salvation. This relates to the righteous acts of the saints. In other words, the clothing of gold is given to us by God through the Lord Jesus, while the clothing of embroidered work is given to us by the Lord Jesus through the Holy Spirit. When we believed in the Lord, God gave us a gold garment through the Lord Jesus. This garment is the Lord Jesus Himself, and it has nothing whatsoever to do with our conduct. It was furnished by Him, ready-made. The embroidered garment, however, is related to our deeds. It is wrought one stitch at a time by the working of the Holy Spirit in us day by day.

 

What is the meaning of embroidery? Originally, there is a plain piece of material with nothing upon it. Later, something is sewed into it with thread, and by this sewing work, the original material and the thread become one. This means that when the Spirit of God works upon us, He constitutes Christ into us—this is the embroidery work. Then we will not only have a garment of gold, but also a garment embroidered by the Holy Spirit. By this work Christ will be constituted in us and expressed from us. This embroidered garment is the righteous acts of the saints. It is not done once for all, but repeatedly carried on day after day until God says that it is ready.

 

Perhaps some may ask what the righteous acts are that are specifically spoken of here. The Gospels record many righteous acts, such as Mary’s act of expressing her love to the Lord by anointing Him with ointment. This righteousness may be one of the crosswise or lengthwise threads in her fine linen garment. There were others, such as Joanna, the wife of Chuza, and many other women, who because of their love for the Lord ministered to His material needs and those of His disciples. These also are righteous acts. Our heart is often touched by the love of the Lord, and we make an outward expression of it. This is our righteousness, our fine linen garment. This is the embroidering work which is being done today. Any expression which results from our love for the Lord and which is done through the Holy Spirit is a stitch among the thousands of other stitches in the embroidery work. The Bible tells us that whoever will give only a cup of cold water unto a little one will by no means lose his reward. This is a righteous act done out of love for the Lord. When we have some expression or act of love for the Lord, it is righteousness.

 

Revelation 7:9 says that the garment is a white robe. It has been washed and made white in the blood of the Lamb. We must remember that we can only be made white by being cleansed from our sins through the blood. Not only must we be cleansed from our sins, but we must also be cleansed from our good behavior. It too can only be made white by being washed in the blood. Not a single deed of any Christian is originally white. Even if we have some righteousness, it is mixed and not pure. We often have been kind to others, but inwardly we have been unwilling. We often have been patient with others, but when we have gone home we have murmured. Therefore, after having done some righteous deed, we still need the cleansing of the blood. We need the blood of the Lord Jesus to cleanse us from the sins we commit, and we also need the blood of the Lord Jesus to cleanse our righteous acts.

 

No Christian can ever make a garment which is pure white. Even if we could make one which was ninety-nine percent pure, there would still be one percent of mixture. Before God no man is entirely without blemish. Even good deeds done out of our love for the Lord need the cleansing of the blood. A very spiritual man once said that even the tears he shed for sin needed to be washed by the blood. Oh, even tears of repentance need to be cleansed by the blood! Therefore, Revelation 7:14 indicates that their robes were made white in the blood of the Lamb. We have nothing of which we can boast. From the outside to the inside, nothing is entirely pure. The more we know ourselves, the more we will realize how filthy we are. Our best deeds and our best intentions are mixed with filthiness. Without the cleansing of the blood, it is impossible to be white.

 

But the garments are not only white, they are bright or shining (19:8). The meaning of bright is shining. Whiteness has a tendency to become dull, pale, and ordinary. But this garment is not only white, but shining. Before Eve sinned, she might have been white, but by no means was she shining. Before the fall Eve was sinless, but she was only innocent, not holy. God does not merely require that we be white, but also that we be shining. Whiteness is a passive, quiescent aspect, but brightness is a positive, active aspect.

 

Therefore, we must not be afraid of hardship, neither must we long for a smooth pathway, because days of difficulty can make us shine. With some Christians we do not sense that they have sinned or that they are wrong in any way. On the contrary, we feel that they are quite good in almost every aspect. But we also do not sense any brightness. Their goodness is just ordinary goodness. They are white, but they do not shine. However, there are other Christians who are frequently tried and faced with suffering. Often they are so shaken that it seems as if they will surely fall—but they continue to stand. After a certain period of time these Christians attain a shining quality. They are shining in their character and in their virtue. They are not plain, but shining; they are not only white, they are bright.

 

God is working in us all the time. He is continually expending much effort upon us so that we may be white, and He is continually laboring upon us to make us shining. His desire is for us to be bright. Therefore, we must pay a great price. We must be willing for every kind of difficulty to come upon us. Otherwise, we can never be bright. Merely being white is not enough; God requires a positive brightness to be seen in us. The fear of hardship, the fear of trouble, and the longing for an easy way and a smooth path will cause us to lose our brightness. The more sufferings and difficulties we encounter, the more we can shine. People whose lives are spent in an easy and ordinary way may be white, but they will never be shining.

 

This garment is of fine linen. According to the Scriptures, wool has a different meaning than linen. Wool denotes the work of the Lord Jesus and fine linen denotes the work of the Holy Spirit. Isaiah 53:7 describes the Lord Jesus as a sheep that is dumb before its shearers. From this verse we can see that wool possesses the character of redemption. However, there is no character of redemption involved with fine linen. It is produced from a plant; it is not associated with blood. Fine linen is the product of the Holy Spirit’s work within man. The fine linen garment tells us that God not only requires man to have God’s righteousness, but also his own righteous deeds. God not only intends to obtain His righteousness in us, but He also intends to obtain many righteousnesses in us.

 

“And it was given to her that she should be clothed in fine linen, bright and clean” (Rev. 19:8). All the deeds, all the outward righteousnesses, are produced by grace. “It was given to her...” The deeds are not manufactured by the natural man, they are the product of the Holy Spirit’s work in man. We must learn to look to the Lord and expectantly say, “Lord, give it to me. Lord, grant me the grace.” How good this is— the garment is given by grace! If we say that the garment is made by us, this is true; it has indeed been wrought by us. But on the other hand, it is given by God, because we cannot produce a thing when we depend upon ourselves. The Lord accomplishes it in us through the Holy Spirit.

 

Many times we feel that a burden is indeed great. We want to escape, almost pleading with the Lord, “O Lord, release me!” But we have to change our prayer and say, “Lord, make me able to carry the burden. Lord, cause me to stand up beneath it. Make me white and grant me to be clothed in a shining garment.”

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-07)

 

 

【08 THE NEW HEAVEN AND NEW EARTH ARE IN THE ETERNAL BLESSING】

 

Revelation 21:1 says, “And I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and the sea is no more.” Here again, from a distance, we are standing opposite to Genesis. In Genesis 1, the heaven and the earth are the original heaven and earth, but in this verse we have a new heaven and a new earth. In Genesis there was the sea, but in this verse the sea is no more.

 

Verse 2 continues, “And I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.” In chapter nineteen there is a declaration that the marriage of the Lamb has come and His wife has made herself ready. But in this chapter, the New Jerusalem is prepared as a bride adorned for her husband. This is the actuality. This declaration is made at the starting point of events which are about to occur. Because before Him the overcomers represent the bride and because this group of people is ready in His sight, God is able to declare that the marriage of the Lamb has come and His wife has made herself ready. However, the “has come” is fully realized in the new heaven and the new earth. In Revelation 21:2, John actually saw the New Jerusalem coming down from God out of heaven. At that time the bride was truly ready in every sense. This is not merely the readiness declared in chapter nineteen, but the readiness in actual fact.

 

Now we must turn back to read Ephesians 5:26 and 27. “That He might sanctify her, cleansing her by the washing of the water in the word, that He might present the church to Himself glorious, not having spot or wrinkle or any such things, but that she would be holy and without blemish.” “That He might present the church to Himself” is fulfilled in Revelation 21. Now, before God, the bride is ready to be presented to the Lord. “Prepared as a bride” is no longer difficult to comprehend. By the end of the kingdom age, the whole church will be brought to this place. What we fail to see today will be fully seen in that day. Today we may say that God’s standard for the church is high and ask how the church will ever attain to such a condition. We may not know how God will do it, but we do know that the church will attain to that position at the time of the new heaven and new earth. Some may think that the church will reach the stage of Ephesians 5 before the age of the kingdom. However, the Lord did not say this. The church will not arrive at that place until Revelation 21. At the time of the new heaven and new earth, there will not be just a group of saints who are perfected, but all the saints, the whole Body, from all the nations throughout all the ages. They will all be together before God and glorified in His presence.

 

Revelation 21:3 says, “And I heard a loud voice out of the throne, saying, Behold, the tabernacle of God is with men, and He will tabernacle with them, and they will be His peoples, and God Himself will be with them and be their God.” This verse reveals what it will be like in the new heaven and new earth. The new heaven and new earth are in the eternal blessing, and positive blessing is spoken of here. This verse is followed by statements that say there will be no more of this and no more of that. These are the negative aspects, not the positive aspects. What is the positive and eternal blessing? It is that God will be with us. The presence of God is the blessing. All that the Scriptures have ever said about the blessing in eternity is summed up in these words, “God Himself will be with them.” The severest suffering is to be without God’s presence. But all of the enjoyment in eternity will be God’s presence. The blessing of that day, is nothing other than God being with us. Solomon once said, “Behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?” (1 Kings 8:27). The heaven and the heaven of heavens cannot contain Him, but we may say that the New Jerusalem can contain Him. God dwells in the New Jerusalem, and God’s throne is established there.

 

The New Jerusalem is the woman whom we have been considering. In Genesis we saw a garden and a woman. This woman sinned, and God drove her out of the garden. Now in the new heaven and new earth, the woman and the holy city are one; they are no longer two separate entities. Since the New Jerusalem is the woman, the New Jerusalem is the wife of the Lamb; therefore, the woman and the holy city are one. Not only so, but God’s throne is established in the New Jerusalem, or we may say that God Himself dwells within this woman. The Almighty One is dwelling in her. Therefore, it does not matter how great the force or temptation that can come from without. Evil powers can no longer enter, nor can man fall again, because God dwells within her. The blessing of the new heaven and new earth is the presence of God. All who have tasted something of God’s presence in their experience know that it is indeed a blessing. No other blessing is greater or more precious than this.

 

Let us read again the last part of verse 3: “He will tabernacle with them, and they will be His peoples, and God Himself will be with them and be their God.” Do we see the relationship between God and man? What does it really mean for us to be the people of God? It means that God will dwell with us, and therefore, we will be made His people. What does it mean that God will be our God? It means that God will be with us, and therefore, He will be our God. When we are away from His presence, God cannot be our God. The greatest and highest blessing in eternity is that God will be with us and be our God.

 

Verse 4 says, “And He will wipe away every tear from their eyes; and death will be no more, nor will there be sorrow or crying or pain anymore; for the former things have passed away.” All men have experienced the shedding of tears, but in the new heaven and new earth they will receive this blessing—God will wipe away every tear from their eyes. Death is wholly a consequence of the fall. But in the new heaven and new earth, there will no longer be any death. The last enemy will be abolished. Sorrow or mourning is the aching of our heart, the feeling of inward suffering; crying is the weeping without, the outward expression. Pain is the suffering of our physical body. But God will put an end to all of these things. They are all summed up in the words: every tear, death, sorrow, crying, and pain. But they will be no more; they will all pass away.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-08)

 

 

【09 HE IS THE ALPHA AND THE OMEGA】

 

Revelation 21:5 says, “And He who sits on the throne said, Behold, I make all things new.” The difficulty that we face today is that even though we are the new creation, we still live in the old creation. But in that day all things will become new; all things will be in the new creation. Not only will the inward being be new, but the outward will be as well. The entire environment and all things within it will be made new. This is called eternity. The new creation is for us. Our hearts will be satisfied only when all things are in the new creation. Isaiah 6 speaks of a painful experience which we all share: “I am a man of unclean lips.” In addition, another painful experience is recorded: “And in the midst of a people of unclean lips I dwell.” But in that day, everything around us will be in the new creation. That day will be absolutely glorious.

 

Verse 5 continues, “And He said, Write, for these words are faithful and true.” How good it is to have this written down. God gave these words to John and asked him to write them down. Not one iota or one serif of what is written can pass away. These words are faithful and true! Our ultimate faith will be to see God win the final victory.

 

In verse 6, God told John, “They have come to pass.” On what ground could God say to John that it is done? He can say this because He is “the Alpha and the Omega, the Beginning and the End.” It often seems that God’s work has not been successful, but He says, “I am the Alpha and the Omega.” God made the original design, and God also will bring it to its final completion. How we thank God that He is the Alpha, the initiator of all things. Genesis 1:1 says, “In the beginning God...” When the heavens and the earth were created, God purposed all things. All things had their beginning in God. At the same time, He is also the Omega. Man can and will fail, but God is the Omega. Man may say this and man may say that, but God has the last word. He is the Omega.

 

God spoke these things because He wants to tell us that He will bring His plan to fulfillment, He will reach His goal, and He will accomplish what He has begun. We acknowledge that Satan’s work has indeed interrupted the work of God, but we further acknowledge that God is not only the Alpha who purposed in the beginning, but also the Omega who will finally succeed. God never gives up, and He will never let any of His purpose remain unfulfilled. Regardless of the church’s condition in her present experience, she will have no spot, wrinkle, or any such things in God’s goal. Furthermore, she will be clothed with glory and presented to His Son.

 

When we see God’s children differing so much with each other in faith and doctrine as well as in practice, we wonder how it is possible for them to ever come to the oneness of the faith, as spoken of in Ephesians 4. We often sigh and say that this could never happen, even if we waited for another two thousand years. But God said that He is the Omega. The day will come when He will have a glorious church before Him. He may use water or He may use fire, but He will certainly have a glorious church. We cannot hinder God. He will obtain that which will satisfy Him. No matter how weak, how indifferent, or how hardened we are, there will be a day when God will smash us to pieces. He will break us and shatter us so that we will become what He desires us to be. God is the Omega. Since God is doing it, He will pursue it to the end. He will never let up. Let us praise Him with rejoicing. He must attain His goal!

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-09)

 

 

【10 IN THE NEW HEAVEN AND NEW EARTH WE ARE ALL OVERCOMERS】

 

Revelation 21:6, “I will give to him who thirsts from the spring of the water of life freely.” The emphasis here is not upon redemption but upon our need for God. The meaning of thirst is a need for God. To be without God means that we are without water. Therefore, the fountain of the water of life is for the satisfaction of those who are thirsty.

 

Now we must pay close attention to verse 7. How we thank God for the especially precious promise in this verse, telling us what the overcomers will obtain. The overcomers spoken of here are different from those mentioned in Revelation 2 and 3. The overcomers in chapters two and three are a group from the whole church, while the overcomers spoken of here are connected with “him who thirsts.” The preceding verse says, “I will give to him who thirsts from the spring of the water of life freely.” Then verse 7 says, “He who overcomes will inherit these things.” In other words, those who drink of the fountain of the water of life are the overcomers spoken of here. These overcomers differ from those who do not drink of this water. This kind of overcoming is the same as that which is spoken of in 1 John 5:4: “For everything that has been begotten of God overcomes the world; and this is the victory which has overcome the world—our faith.” Those who are begotten of God, those who belong to the Lord, have faith. Those who do not belong to the Lord do not have faith. And this faith causes us to overcome the world. This surely should make us glad and make us rejoice and shout, Hallelujah! In the new heaven and new earth we are all overcomers! The man-child in the age of the kingdom is constituted of a minority, but in the New Jerusalem, the entire Body overcomes. In the New Jerusalem it is only a matter of whether or not we have faith. If we have faith, we are an overcomer.

 

In that day God will wipe away every tear from our eyes; and death will be no more, neither will there be sorrow, crying, or pain anymore, for the former things have passed away. But all these things are negative aspects. The positive is that “He will tabernacle with them, and they will be His peoples.” In verse 7 God also says, “I will be God to him, and he will be a son to Me.” Therefore, our position before God as Christians is not only as people, but as sons. God wants to have many sons enter into glory. We thank and praise God that He said, “I will be God to him, and he will be a son to Me.” There is no higher blessing in eternity than this.

 

Verse 8 says, “But the cowardly and unbelieving and abominable and murderers and fornicators and sorcerers and idolaters and all the false, their part will be in the lake which burns with fire and brimstone, which is the second death.” Just as the blessing in eternity is a fact, so the punishment in eternity is also a fact. The punishment from the God of love is unavoidable and inescapable. This is a severe warning to everyone.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-10)

 

 

【11 THE HOLY CITY DESCENDING FROM HEAVEN】

 

Now let us see the details of the holy city, the New Jerusalem.

 

Revelation 21:9-10 says, “And one of the seven angels who had the seven bowls full of the seven last plagues came and spoke with me, saying, Come here; I will show you the bride, the wife of the Lamb. And he carried me away in spirit onto a great and high mountain and showed me the holy city, Jerusalem, coming down out of heaven from God.”

 

When the angel wanted to show John the great harlot in Revelation 17:1-3, he led him into the wilderness. In God’s eyes and in the eyes of those who are inspired by the Holy Spirit, the harlot is one who dwells in the wilderness. She lives in a place where there is no life and no fruit—a barren land. Men today can behold high church buildings, they can take part in well-prepared Sunday services, and they can admire the ability of man, but in the sight of God, everything that has its origin in Babylon is in the wilderness; it is deserted.

 

When the angel showed John the wife of the Lamb, he brought him up to a great and high mountain. There he showed him the holy city, Jerusalem, coming down out of heaven from God. It was from a great and high mountain that John beheld this sight. This reveals that if we desire to see the eternal vision of God, we must be brought by Him to a great and high mountain. If we are not standing spiritually on a high mountain, we will not see those who are living on the plain, we will not see the New Jerusalem, nor will we see the ultimate work of God. When Moses reached the Jordan with the children of Israel, what did God tell him to do? He commanded him to go up to the top of Mount Pisgah and lift up his eyes to behold the land which He had promised. This also tells us that in order to receive vision and revelation and to behold the plan of God, we must be upon the height.

 

Never think that just being an ordinary Christian day by day, not committing any great sin, is good enough. We must realize that whenever we take this position, God’s eternal plan is nothing more to us than doctrine and knowledge. We must hope to do some spiritual climbing and have some spiritual attainment. We should expect to climb a high mountain. Only when we do this will we be able to see the New Jerusalem.

 

What God desires to do, He will accomplish. What God has purposed in eternity past, He will obtain in eternity future. First, there must be overcomers to bring in the kingdom, and then there must be overcomers to bring in the new heaven and new earth. But the problem is, who will be the overcomers? To be an overcomer, we must have revelation. If there is no revelation, it is easy to receive anything as a teaching. But we must remember that knowledge can never produce fruit; only revelation is fruitful. However, in order to have revelation we must go up to the high mountain; we cannot dwell in the plain. There is some difficulty in climbing a mountain because we must exercise our strength to climb. We cannot reach the peak unless we make some effort. May God grant us this spiritual attainment and deliver us from the low plain. We should not think that just being saved and not wanting anything more is enough. God must save us from this low level of living and show us His heart’s desire. Only when we are on the high mountain will we receive revelation.

 

God desires to have a corporate man of the kindred of Christ. Since Christ is from heaven, the church too must come from heaven. Thus Hebrews 2:11 says, “For both He who sanctifies and those who are being sanctified are all of One, for which cause He is not ashamed to call them brothers.” What are brothers? Brothers are those who have been born of the same mother and father. How we thank God that on one hand we were purchased with the precious blood of the Lord, and on the other hand, we were truly born of God. There are two aspects to the history of every Christian: one is that we were outwardly purchased of God, and the other is that we were inwardly born of God. From the standpoint of our history with sin, we were outwardly purchased; but from the standpoint of our history apart from sin, we were born of God, for whoever is born of God cannot sin. This portion has no beginning of sin nor history of sin. The fact that the New Jerusalem comes down from God implies that the church has never been on this earth. It appears that the church is coming down to earth for the first time. This is not to say that we did not come to God as sinners, but that there is a portion in us which is from God and is entirely of God. How we must thank the Lord that the New Jerusalem descends out of heaven from God!

 

This city is completely different from the city recorded in chapter seventeen. That city is called the great city, and this city is called the holy city. The characteristic of Babylon is its greatness, and the characteristic of the New Jerusalem is its holiness. Among Christians there are some who are taken up with greatness, but there are some who pay attention to holiness. Those who concentrate on greatness are in the principle of Babylon, while those who pay attention to holiness are in the principle of the New Jerusalem.

 

What is the meaning of holiness? Since God alone is holy, anything which issues from Him must also be holy. Saying that “both He who sanctifies and those who are being sanctified are all of One” means that Christ is holy because He is of the One and that we also are holy because we also are of the One. Only those who are of the One are holy. Only that which issues from God is of value; that which comes out from God, and only that, is the New Jerusalem. Everything that is of man must be left aside. The matter of the rapture is based upon this. Why will some be left out? It is because they have so many things which are not of Christ, and anything that is not of Christ cannot be brought to heaven. Nothing which is not of heaven can return to heaven. Everything that is of earth must be left on earth; while everything that is of heaven can return to heaven.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-11)

 

 

【12 GOLD】

 

Of what materials is this city built? Verse 18 says, “And the building work of its wall was jasper.” We have noted jasper already. We have seen that the brightness of the city is as jasper. The meaning of this is that when we behold the glory of the city we are looking at God’s real image. By knowing God’s real image, man can know the God who is sitting upon the throne. God is not far away from man, nor is He an unknowable God.

 

The function of the city wall, as we have seen, is to separate that which is within the city from that which is without. The fact that this wall is made of jasper means that the separation is based upon what is seen in God’s true light. The basis of separation is the seeing of what God requires, the seeing of what God is after. If man is not clear about God’s requirement, he will have no separation.

 

Let us read further in verse 18: “And the city was pure gold, like clear glass.” In other words, all that is in the city is of God. Gold signifies that which is of God, that which is placed in God’s new creation. Peter said that we are partakers of the divine nature. Within everyone who belongs to God, there is a portion which is of God. Before we were saved, everything in us was of the flesh, everything was natural; there was nothing whatever of a spiritual nature. But when we received the Lord, God imparted His life to us. This is the gold which He has given us. Within us there is a portion of gold; there is something which is truly of God. It is regrettable, however, that although we have this gold in us, it is mixed with many other things; it is an alloy. We have God’s nature, but at the same time, we also have many things in us which are completely different from God. For this reason, the greater portion of God’s work with His children is to reduce them, not to add to them.

 

Many times men would like to obtain more of God, to be filled with the Holy Spirit, and to know Christ better. All of these things have their place. We dearly need to obtain more of God, to be filled with the Spirit, and to know more of Christ. But there is another work—it is not of increasing but of reducing. God’s basic work is to reduce us. From the day we were saved, God has been doing this work, and the instrument for this work of subtraction is the cross. The work of the cross is to cancel out. It is not to bring things into us but to take things away from us. Within us there is so much that is refuse. There are so many things that are not of God, which do not bring glory to Him. God wants to remove all of these things through the cross so that we may become pure gold. What God has put into us is pure gold, but because there is so much dross in us, so many things which are not of God, we have become an alloy. Therefore, God must expend much effort to make us see those things in us which are of self and those things which cannot bring glory to Him. We believe that if God speaks to us, we will discover that what needs to be removed is much more than what needs to be added. Christians who are especially strong in the soul must remember that God’s work in them through the Holy Spirit is to remove things from them and to reduce them.

 

The outstanding feature of the New Jerusalem is that of gold, pure gold. There is nothing there which contains a mixture; everything is entirely of God. The one lesson which God wants us to learn today is to see that everything coming from us is but dross. Apart from the gold in us, everything which comes from us is refuse. When added to the gold, our goodness is dross; when added to the gold, our zeal is also dross. Everything from us is dross. In other words, anything which is not of God is dross. No one can stand before God and say that he has something to contribute to Him. God demands pure gold. In the New Jerusalem everything is pure gold, without any dross. The day will come when we see that everything that is not of God is on the cross. Everything that is in the New Jerusalem is of God. God must attain His purpose. When God says that it will be pure gold, it will be pure gold. There is nothing which can be mixed with God’s work.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-12)

 

 

【13 PRECIOUS STONES】

 

Revelation 21:19-20 says, “The foundations of the wall of the city were adorned with every precious stone: the first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst.” What do precious stones imply? There is a basic difference between precious stones and gold. Gold is a chemical element, while a precious stone is not a chemical element, but a compound. Gold is an element because God created it as gold; it was made directly by God. But a precious stone has been formed from various kinds of elements, which have been composed together through chemical combination through countless years of heat and pressure in the earth. In other words, the precious stones do not signify something given directly by God, but something which the Holy Spirit has produced in man by much effort and many years of burning. The work of the Holy Spirit on earth is to continually put us into trials so that we may have all kinds of experiences and become precious stones before Him. The precious stones, therefore, are the product of our being disciplined by Him.

 

Let us illustrate. Isaac’s birth represents gold, but Jacob’s experience represents precious stone. Isaac was born a son through the promise of God. He never suffered, nor was he ever seriously at fault. Jacob’s case, however, was quite different. He suffered very much and passed through many trials. God’s hand was upon him all the time. Day after day and year after year, God wrought something into Jacob which caused him to become a precious stone.

 

That life which God has imparted to us is the gold, while the life which God is constituting in us is the precious stone. Day after day, in all kinds of circumstances, He is making us in the image of Christ. This is the precious stone. God does not stop by just giving us a portion of Christ’s life; He wants to have the life of Christ wrought into us. On one hand, we must realize that except for the Lord’s life in us we are not any different than we were prior to our salvation. But on the other hand, after following the Lord for five or ten years and being disciplined and dealt with by Him, a portion of the life of Christ has been constituted in us by the Holy Spirit. There is something within us which has been formed by the Lord, and this is the precious stone.

 

You should not be surprised when God continually puts you into the fire to burn. It seems that the things which other people encounter are all good, but the things which you are up against are not prosperous or easy. You are even misunderstood and attacked by others; more things have happened to you than to anyone else. But you must realize that it is not without a cause. God is continually burning you; the Holy Spirit is working to constitute more of the life of Christ in you so that you may be transformed into His image.

 

In Revelation we find not just one kind of precious stone, but all kinds of precious stones. Some are jasper, some sapphire, some chalcedony, some emerald, some sardonyx, some sardius, and other kinds. All of these precious stones are the product of burning. They were not formed by God in a moment of time but obtained after being wrought upon through long years of God’s working. Precious stone was not given to us at creation, nor is it something we obtained when we became a new creation. Precious stone is formed in us through God’s burning day after day. It is a substance which is constantly put into the fire. When the fire burns in a certain way, a certain kind of mineral is melted into that substance, and it becomes a certain kind of precious stone. When the fire burns in another way, it causes another kind of mineral to be dissolved into that substance, causing it to become another kind of precious stone. Different ways of melting certain minerals together form various kinds of precious stones.

 

The precious stones represent the work of the Holy Spirit. When we were saved we obtained God’s nature, but from that time, day after day, the Holy Spirit has been working the nature of God into us so that we may bear the fruit of the Spirit. There is not just one fruit of the Spirit. There are love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, and many others. The Holy Spirit must continually work in us to cause us to bear all these different kinds of fruit. When we were saved, God imparted His life into us. But the fruit of the Spirit is not something imparted to us by God. We bear these fruits when the Holy Spirit works within us to a certain extent. Even so, precious stone is something formed in us through the Holy Spirit by means of many different circumstances.

 

Not only has God shared His nature with us, but day by day He is making us a certain kind of people who can bring glory to His name. When you were saved, you obtained God’s nature, and when I was saved, I obtained His nature. In this regard, all Christians are the same; they all have obtained God’s nature. But in the ensuing days, God may have put you into certain circumstances in order to give you certain kinds of experience. He may have let you go through certain trials, certain difficulties, and certain sufferings so that you will become a Christian like chrysolite, chalcedony, sardius, or some other precious stone. God is working in every Christian so that each one may become a certain kind of precious stone. We all have gold in common before God, but after we become precious stones before Him, we will each be a certain form.

 

What the Holy Spirit forms in us by means of the environment will abide forever. When a Christian receives more dealings in a certain way, he will learn more lessons in that way. This will produce an outstanding character in him, a character which will not come to an end after several years, but which will abide for eternity. What he has obtained will forever be a precious stone in the New Jerusalem.

 

In many of God’s children who have walked with Him for ten or twenty years, there is something which God has wrought through the Holy Spirit. It is not just that God has imparted something to them, but they themselves have become that something; it is their very constituent. They have been disciplined by the Holy Spirit for many years. By passing through many trials and experiences, the Holy Spirit has formed a certain kind of life in them. Those who are acquainted with them acknowledge that something has indeed been accomplished in them. They not only possess the life that is given to them by God, but they also have a transformed life which the Holy Spirit has wrought within them. Not only do they live an exchanged life but also a transformed life. This is the precious stone. Precious stone is that which has been formed in us by the burning work of the Holy Spirit. The New Jerusalem will be filled with these precious stones.

 

At this point we must realize how useless it is to put our emphasis merely on doctrine. We must never think that we will benefit if we only know a little more theology or scriptural teaching. These are not of much use. Only that which is burned into us by the Holy Spirit is of value. If something has not been burned into an article, a little rubbing will remove it. What spiritual value is there in something which can be wiped away from us with a little rubbing? This does not mean that we should not read our Bible, but it does mean that what we read is of value only when the Holy Spirit burns it into us. All precious stones have come out of fire. To have precious stones, we need the fire. Without fire, there will never be any precious stone.

 

For this reason we should never refuse the trials that come upon us through our environment. We should never refuse the discipline of the Holy Spirit, nor complain when God’s hand encircles and encloses us in every way. How bound and pressed we feel many times! How we would like to break through all the bondage and limitation and be released for a while. But we must remember that we are in God’s forming hand. He is forming us so that one day we will come out as precious stones. God has not only given us His life, but He is also working in us to the extent that we may possess a special quality. This is what the Holy Spirit is forming in us through all the circumstances which God allows, and this is called precious stone. What use is it then to merely have knowledge or doctrine? Only that which the Spirit burns into us is of any value. Only when a Christian has received something through burning will he be able to preach messages from what he really knows rather than from books. Only that which has been burned into us by the Holy Spirit is precious stone. Otherwise, it is wood, grass, and stubble.

 

Sometimes when we sit in the presence of an elderly person, we feel that he is one who is really walking with the Lord. There is a life in him which very much characterizes him; it has become his special nature. We can only bow down before him. There may be others who have a greater ministry than he and others who have undertaken a greater work, but he has an abundant life; something has been formed within him by the Holy Spirit. He has a special quality, something which has come out from the fire; he is a precious stone. In the presence of such a one we can only bow and say, “How we wish that we also may have something that is so inspiring, so touching.” It is not words which inspire and touch people, but something which has gone through the fire.

 

In the New Jerusalem there are precious stones. Without precious stones, the New Jerusalem will never come into existence. God needs precious stones. He needs a group of people who will manifest the quality of precious stones. Oh, may God deliver us from being shallow! Only what the Holy Spirit has wrought into our life is of any value or use.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-13)

 

 

【14 PEARL】

 

Revelation 21:21, “And the twelve gates were twelve pearls; each one of the gates was, respectively, of one pearl.” The New Jerusalem consists not only of pure gold and precious stones, but also of pearls. Pearls are not formed by burning; they are the result of a gradual formation within a sea creature after it has been wounded. Therefore, the meaning of pearl is life which issues from death. Pearl signifies the life released by the Lord Jesus in the non-redemptive aspect of His death.

 

Matthew 13 also speaks about a pearl. To whom does this pearl refer? It is a reference to the church, which the Lord has formed out of His death. He was willing to sell all that He had in order to purchase this pearl. Pearl signifies something positive, not something passive or negative. It is the church, the new man, that God desires to create. Within such a One there is no problem of sin, nor of redemption. He was willing to sell all to obtain this pearl. This shows us how precious is the life which is wholly out of Christ. How precious it is to God, and how precious it is to Christ!

 

In the New Jerusalem, pearls function as the gates of the city. This means that everything of God starts from here. In other words, in order for man to obtain life before God, the life must not be something of man, but of the death of Christ, of the non-redemptive aspect of Christ’s death.

 

First Corinthians 3:12 says that spiritual building should have materials of gold, silver, and precious stones, not wood, grass, or stubble. In 1 Corinthians 3 there are gold, silver, and precious stones; but in Genesis 2, in the garden of Eden, there were gold, precious stones, and pearl—there was no silver. In Revelation 21, in the New Jerusalem, there are once again gold, precious stones, and pearl; there is no silver. What is the significance of this? Gold, precious stones, and pearl—these three items— are found both in the garden of Eden and in the New Jerusalem. This means that gold, precious stones, and pearl are from eternity to eternity.

 

In eternity God did not plan to have silver, because silver represents redemption. God knew that men would sin and need redemption, but this was not something of His eternal plan. In God’s work there is redemption, but in His eternal purpose there is no redemption. Therefore, the New Jerusalem in this respect is the same as the garden of Eden—there is no silver. This means that in eternity future, we will be brought to the place where there is no trace of sin. Today, however, we cannot disregard or lightly esteem the silver. If anyone thinks he has no need of silver today, he must ask God for mercy. We cannot go on without silver. If we have no silver, we have no redemption, and we can do nothing. But redemption has no part in God’s purpose. In the New Jerusalem we will not be able to find any silver. This shows us that God will wipe away all history of sin, because redemption is not included in that city. In the New Jerusalem man will no longer need redemption, because they will sin no more. God will bring us to such a firm ground that there will be no possibility for us to fall again. There is a life within us which has nothing to do with sin and which requires no redemption. That life in us is from Christ and it is Christ Himself. As Christ Himself needs no redemption, we who have a portion of His life will no longer need redemption. Thus, in eternity there is no need of silver.

 

Thank God that we have His redemption today. Thank God that although we have sinned, the blood of Jesus Christ His Son cleanses us from every sin. However, God has shared the life of His Son with us, a life which forever needs no redemption. One day we will live completely by this life and the history of sin will pass away. Redeeming silver will no longer be of any use.

 

We must see that the fall is not in the purpose of God, redemption is not in the purpose of God, and neither is the kingdom something in the purpose of God. The fall is not in God’s purpose; it is something which happened on the way. Redemption is not in God’s purpose; it is the solution to the fall. And the kingdom is also not in God’s purpose; it is also the solution to the fall. Because of the fall there is redemption, and because of the fall there is the kingdom. All these things are but remedies; they are not in the purpose of God. Even so, we would never make light of redemption and the kingdom. If there was no redemption, there would be no way to solve the problem of the fall. If there was no kingdom, could the matter of the fall be solved? Nevertheless, we must bear in mind that God did not create man that he might sin. God created man for His own glory. This line is straight; this heavenly line is straight.

 

Revelation 21:21 also says, “And the street of the city was pure gold, like transparent glass.” A street is a place for communication, and since the street of this city is of pure gold, the people who walk upon it will never be dirty. Today those who have bathed still need to have their feet washed (John 13:10) in order to maintain their fellowship with God. When we walk on the street of this world, we cannot avoid gathering some dust, and our fellowship with God is thus frustrated. But in that day nothing can dirty us; nothing can frustrate our fellowship with God. In eternity there will be nothing which can defile us; all our life and living will be holy.

 

The end of verse 21 tells us that the city is “like transparent glass.” How much of our situation today is not transparent! But in the future, in God’s presence, we will all be transparent. Even so, today we should not have many hiding places and many veils. We should not pretend to be godly before men in order to win their praise. Hypocrisy, pretense, and veils—none of these are transparent. When our actual condition is not so good and we pretend to be good, we are not transparent. Many times our words and our actions are quite unnatural. We imitate others in our speaking, in our conduct, and in the way we do things. In so many ways we imitate others instead of being ourselves. This is not being transparent. All artificiality and imitation are not transparent. We certainly do not need to live before God by any self-made holiness. We must remember that real spirituality is to bear the cross. Holiness which is full of bondage is not the holiness of the Holy Spirit. All play-acting and all pretense must be abandoned.

 

Therefore, we need to confess many things. Among the brothers and sisters we need to learn to confess to each other and not to cover our sin. Whenever we have sinned against others, we should not try to rationalize it away, but confess it. Every Christian should be transparent today, for in that day, in the presence of God, we will all be transparent. The street in the New Jerusalem is transparent as glass. Everything is visible there. Since it will be so in that day, we must learn today to be such people— those who are real, those who are transparent, those who never act what they are not.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-14)

 

 

【15 THE TEMPLE AND THE LIGHT OF THE CITY】

 

Revelation 21:22 says, “And I saw no temple in it, for the Lord God the Almighty and the Lamb are its temple.” These words are especially precious. We know that in the Jerusalem of the Old Testament there was the temple. Whenever man wanted to have fellowship with God at that time, he had to go to the temple. The temple was the place set aside for God, and it was to that place that man had to go for fellowship with God. In the New Jerusalem, however, there will be no temple, because God and the Lamb are the temple of the city. This means that the fellowship between God and man in that day will be intimate and direct; it will be face to face. Man will no longer need to go to a specified place in order to have fellowship with God.

 

In the Old Testament there was a veil in the temple. No one could pass through this veil and enter into God’s presence except the High Priest, and then only once a year. Today in the church the veil has been split. Now we all can enter into God’s presence to worship Him in spirit and in truthfulness. But in that day God and the Lamb will be the temple of the city. We will not have to go to God; He will be right where we are. Today we go to God, but in that day we will live in His presence. God and the Lamb are the temple of the city. Therefore, if we do not learn to live in the Holy of Holies today, we are the most foolish people. Today the veil has been split, and we can enter into the Holy of Holies with boldness. We must not stay outside.

 

Verse 23 says, “And the city has no need of the sun or of the moon that they should shine in it, for the glory of God illumined it, and its lamp is the Lamb.” This passage is connected with the previous verse about the temple. God and the Lamb are the temple of the city, and the glory of God lights the city. Therefore, there is no need for the sun or the moon to shine. We know that in the temple of the Old Testament the outer court was lighted by the sun and the moon, and the Holy Place by the light of the lamp. But in the Holy of Holies there was no window; the light of the sun and the moon could not shine in. Neither was there a lamp as in the Holy Place. The glory of God provided the light. Even so, the New Jerusalem is not lighted by the sun or the moon, but by the glory of God. This reveals that the whole city will be the Holy of Holies. The church in the future will become the very Holy of Holies.

 

“Its lamp is the Lamb.” God’s glory is the light and the Lamb is the lamp. This shows us that in the New Jerusalem there will still be something indirect. God as the light will shine through the Lamb as the lamp. This is not a reference to redemption but an indication to us that no one can know God directly. If anyone wants to know God, he must know Him through the Lamb—this remains true, even in eternity. Only through Christ can man know God. Apart from the lamp we cannot see the light; likewise, without Christ we cannot see God. Regardless of the environment, God still dwells in unapproachable light. Only when we are in Christ can we see Him.

 

Verse 24 says, “And the nations will walk by its light; and the kings of the earth bring their glory into it.” We should notice one thing here. All the people whom God has obtained from the dispensation of the patriarchs, the dispensation of the law, and the dispensation of grace will become a bride to be presented to Christ in that day. All the people who are still living at the end of the age of the kingdom and who have not been deceived by Satan will be transferred to become the people on the new earth. These people are the nations mentioned in verse 24. All those who are living in the city will have resurrected bodies; they are the sons and the kings. However, those who are on the new earth will still have a body of flesh and blood; they are the people and the nations of the earth. The kings of the earth are the rulers of the nations.

 

In the Old Testament the tabernacle was arranged so that it was in the center of the Israelites’ camp. Three tribes dwelt on the east, three on the west, three on the south, and three on the north. This is recorded in the book of Numbers. The position of the New Jerusalem is similar to that of the tabernacle of God. The wall of this city has three gates in each direction: on the east, west, south, and north—a total of twelve gates. As the twelve tribes dwelt around the tabernacle, the nations will dwell around the New Jerusalem.

 

The fact that the nations will “walk” by the light of the city means that the nations on earth will come to the New Jerusalem, and their walk to the New Jerusalem will be guided by the light of the city.

 

The “glory” which the kings shall bring refers to that glory which belongs to the kings of the earth. They will give the city the glory of their domain. “Glory” here has the same meaning as “glory” in Genesis 31:1. It means the best produce of the land. In other words, in the new earth the kings of the earth will bring the best produce of their localities and present it as a gift to the holy city.

 

Revelation 21:25 says, “And its gates shall by no means be shut by day, for there will be no night there.” The fact that the gates will not be shut by day reveals that in the new heaven and new earth there will still be the difference between day and night. The nations can come to the city in their day time. But “there will be no night there”—in the city there will be no night. Since all those who dwell in the city will have resurrected bodies, they will never feel tired; they can serve God constantly day and night.

 

Verse 26 says, “And they will bring the glory and the honor of the nations into it.” This refers to the kings of verse 24. The kings of the earth will not only bring their glory to the city, but they will bring the glory and the honor of the nations into it.

 

Verse 27 says, “And anything common and he who makes an abomination and a lie shall by no means enter into it, but only those who are written in the Lamb’s book of life.” Everything that is of man and everything that belongs to the flesh are common. Therefore, whatever belongs to man and the flesh cannot enter into the city. Only what is of Christ and the Holy Spirit can enter; anything else cannot get in. “He who makes an abomination” in the Scriptures especially refers to idolatry, and he who makes “a lie” refers to a relationship with Satan, because lies are from Satan. Those who are related to idols or to sin cannot enter into the city. Only those whose names are written in the Lamb’s book of life can enter.

 

In the new heaven and new earth there will only be two kinds of inhabitants: First, there are those who have been saved by the blood—they will dwell in the city and have their names written in the book of life. Then there are those who will be transferred from the millennium—they will continue to live and become the inhabitants of the new earth. Their names are also written in the book of life, but they will not live in the city. They can only go in and come out of the city.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-15)

 

 

【16 THE RIVER OF WATER OF LIFE AND THE TREE OF LIFE】

 

We have yet to see what God will show us at the end.

 

Revelation 22:1-2 says, “And he showed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb in the middle of its street. And on this side and on that side of the river was the tree of life, producing twelve fruits, yielding its fruit each month; and the leaves of the tree are for the healing of the nations.” Here we are reminded of verse 2:7, which says, “To him who overcomes, to him I will give to eat of the tree of life, which is in the Paradise of God.” The tree of life is planted in the Paradise of God. Since the tree of life is in the city, this tells us that the New Jerusalem is the Paradise of God.

 

Recalling the book of Genesis, God created man as a type of Christ and the woman as a type of the church he desired to obtain in Genesis 2. God then put them, husband and wife, in the garden of Eden. Thus we have the man, the woman, and the garden. Then in Genesis 3 the serpent came in and they fell; as a result, God drove them out of the garden. In Revelation 21, whom do we see in the New Jerusalem? There is the Lamb, the One whom Adam typified in Genesis 2; He is wholly for God. There is also the wife of the Lamb, who was typified by Eve in Genesis 2; she is wholly for Christ. The New Jerusalem is the wife of the Lamb and is also the Paradise of God. In Genesis 2 there were three entities—Adam, Eve, and the garden. But in Revelation 21 and 22 there are only two—the Lamb and the city. The city is the bride and also the Paradise; the woman and the Paradise have become one. The woman in Genesis could be driven away, while the woman at the end of Revelation can no longer be driven out.

 

Some people may worry and ask, “What will happen in eternity? What if the devil should come in again—then what would we do?” We can answer that it is impossible for this to happen again, because in eternity God Himself will dwell in the holy city. Praise God! He set up a garden in Genesis, a garden which had no wall and which was not guarded well. Therefore, the serpent and sin could enter. But God finally obtains a city for the sake of protection. It is impossible for this city to be ever involved in a fall. The woman and Paradise have been so joined that nothing can ever separate them again. Henceforth, this woman cannot be driven out by any means.

 

Verse 22:1 speaks of a river of water of life being in the middle of the street of the city. In Genesis there were four rivers, two of which have always oppressed the children of God. Babylon was built upon the river Pison, and Nineveh upon the river Hiddekel. God’s children have always been persecuted by these two rivers. But in the New Jerusalem there is only one river—the river of water of life. This river gives life and joy to man. Psalm 46:4 says: “There is a river whose streams gladden the city of God, The holy place of the tabernacles of the Most High.” This river especially gives gladness to God. The water of this river proceeds “out of the throne of God and of the Lamb.” The throne is singular because God and the Lamb are sitting on one throne. This means that the reign of Christ is the reign of God.

 

Verse 2 says, “And on this side and on that side of the river was the tree of life, producing twelve fruits, yielding its fruit each month.” Once again the number twelve is used. What does it mean that the tree bears twelve kinds of fruits and yields its fruit every month? This is a way of saying that everything is satisfied, and that this satisfaction is for eternity. Every month there is life. In eternity we will continue to know Christ and continue to receive the life of the Lord without any interruption—there will not be a month when there is no fruit. This means that there will be no regression. Today we see something which is very sad— that which the Scripture shows as the evaluation of man. Men from twenty years of age to sixty years of age were given a certain valuation, but the value was lowered for those over sixty years of age (Lev. 27:3, 7). This is going backward, but in eternity there will be no going backward. There will be new life and new fruit every month.

 

Even so, before the New Jerusalem comes into being, we need to seek a new experience of life every month. The particular experience we had twenty years ago is no longer fresh, nor can it be of any help to us today. Neither can the experience of five years ago be fresh or of any profit to us now. We cannot live by the fruit of the tree of life from former months. Each month we must continue to have fresh fruit. Before God we must receive life continuously; we must receive Christ. Not only do we need fruit each month, we need a different kind of fruit each month. We cannot be satisfied before God only having a little portion, a certain part. We must learn to know the Lord in many aspects; we must bear all manner of fruits.

 

Verse 2 continues, “And the leaves of the tree are for the healing of the nations.” Fruit represents life; leaves, the clothing of the tree, represent our external behavior. The Lord Jesus cursed the fig tree because it only had leaves; there was no fruit. It only had the outward behavior without the inward life. In the new heaven and new earth, the people of the nations will have no sin, no death, no pain, no curse, nor any demons. This group of people, the nations, will continue living in the earth with the holy city in their midst. Being healed by the leaves of the Lord Jesus means that the deeds of the Lord Jesus will be their example. We will obtain the fruits of the tree of life, and they will obtain the leaves. By following the behavior of the Lord Jesus, they will be able to live on in well-being; and this way the nations will dwell together in peace and blessing.

 

In these verses the street, the river of water of life, and the tree of life are all linked together. In the New Jerusalem, wherever you find the street, you will find the river of water of life, and wherever you find the river of water of life, you will find the tree of life. In other words, wherever there is activity, there will be the river of life and the tree of life. This means that as we learn to follow the Lord, all our conduct should include the river of water of life and the tree of life. Then everything will be well. The street is a place for people to move about. In order to move about we need to have all of our activities based upon the tree of life, not upon the tree of the knowledge of good and evil. When the life within us generates the activity, the result will be the outflow of the river of the water of life in the Spirit. The outflowing of life is our street, our way. If the life of the Lord Jesus is not moving in us, we simply cannot walk. If there is not the life of the Lord and if there is not the outflow of the river of water of life in the Spirit, we cannot move. If, according to our own wisdom, we judge whether a certain way to act is good or bad, we are planting the tree of the knowledge of good and evil, not the tree of life. But if we act according to the moving of the life within, the result will be that the water of life will flow out to others. All of these things are linked together. All of God’s work is based upon the tree of life and results in the river of water of life.

 

(To Be Continued  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-16)

 

      

 

【17 FOREVER AND EVER】

 

Revelation 22:3 says, “And there will no longer be a curse.” Thank God, Genesis 3 will completely pass away and there will no longer be a curse. Everything introduced in Genesis 3 can be summed up in the word curse. Even death is a kind of curse. However, in the new heaven and new earth there will be no more curse, nor will there be any death. All of the history of sin will be over; man will glorify God well.

 

Verse 3 continues, “And the throne of God and of the Lamb will be in it.” The situation here is unlike Genesis 3, where God walked in the garden in the cool of the day. Here God is reigning; His very throne is located here. Now the garden has become the city, the place where God is enthroned. “And His slaves will serve Him.” What will the slaves of God do in eternity? They will serve Him. We should never think that in eternity we will have nothing to do. No, we will forever be His slaves, serving Him.

 

Verse 4 says, “And they will see His face, and His name will be on their forehead.” All of our work for the Lord must be led by fellowship. True service to the Lord is in fellowship.Serving alone is not enough; there must be the fellowship. They will serve Him, and they will see His face. Oh, how many times when we see God we have already done His work. But I must say that we can do His work only after we see God. We should not be doing the work and constantly regretting—this is not fellowship. May God deliver us from any service which is not in fellowship, and may He save us from ever accomplishing any work without being able to fellowship after we have finished. We should never feel proud, self-content, or self-sufficient upon finishing the work. May God save us and deliver us from any kind of service which does not issue from fellowship and which is not in fellowship, and may He enable us to remain in fellowship even after we have finished the work. God’s servants will not only have fellowship with Him, but “His name will be on their forehead.” This is their testimony; this is what others who behold them will see. Everyone will know that these people are the people of God.

 

Verse 5 says, “And night will be no more; and they have no need of the light of a lamp and of the light of the sun, for the Lord God will shine upon them.” In this city night is over. The lamp is the man-made light, and the sun is the natural light. All of man’s work and all natural means will no longer be of any use because everything will be visible. Today we may be confused and not see clearly. Even after we have accomplished some service, we may not know where we are, but it will not be so in that day.

 

The last clause of verse 5 is the most important. “And they will reign forever and ever.” This was the purpose of God in creation. In Genesis God’s purpose was that man should rule, and now he has obtained that purpose—man is ruling. This is not something in the millennium. This passage of Scripture, Revelation 21 and 22, is not a description of the millennium, but of eternity. They will reign unto eternity, and they shall reign forever and ever. God’s original goal is reached.

 

God wanted man to have dominion over the earth and to destroy Satan. Now man is reigning, and Satan has been cast into the lake of fire. God’s purpose for the man He created has been attained. On the one hand, God wanted man to be like Himself, and on the other hand, God’s appointed work for man was that he should rule. Now we have seen a bride—golden, glorious, and beautiful—with all kinds of treasure within her. She lacks nothing and is without spot, wrinkle, or any such things. Furthermore, she is holy and without blemish. She is truly clothed with glory. The glorious church spoken of in Ephesians 5 has been fulfilled in this way. What kind of work will those in the church do? They will reign forever and ever.

 

We may say that God’s plan can be frustrated, but His plan can never be stopped. Since creation God’s work has suffered much frustration. In fact, it seemed as if His work was being destroyed and that His plan would never succeed. But in Revelation God has reached His goal. There is a group of people full of pure gold, which is something of God. They are full of pearl, which is the work of Christ. And they are filled with precious stones, the work of the Holy Spirit. They will reign forever and ever.

 

* * * *

 

Now that we have seen God’s purpose and how He is working, what should we do? Should we hold a revival? Should we open a seminary? Or should we go back to our housework as usual? What are we doing here? God is doing a great thing. When we compare our work with His, how short we feel! May God be gracious to us, that having seen such a vision we will pay the full price. Once a man sees a vision he will be changed. May God give us a vision of what He is doing and what He is after. May He show us the kind of people He desires to obtain and how precious is that which He has set His heart upon. If we see these things, we will cry out and say, “Oh, how small I am! How much attention I have paid to myself!” And we will say, “If God does not work in me, I will never be able to do His work. Only when God Himself moves in me with His mighty power can I go on well.” This great vision must overthrow us. It must cause us to see that our condition today can never satisfy God’s heart. Our hope is that God would give us this vision. Once we have seen it, we will give our whole being to it; every part of us will be changed. Today we are standing between these two alternatives—being an overcomer or being a failure. How can any of us afford to be slack in prayer? If we neglect to pray, we will never be God’s overcomer.

 

May the Lord Jesus, who has risen from the dead, that great Shepherd of the sheep, sustain us and lead us by His own mighty power that we may henceforth and forever belong to Him, forever consecrate to Him, forever serve Him, and forever go His way. May the Lord be gracious to us now and to eternity. Amen.

 

(The End  * From THE GLORIOUS CHURCH By WATCHMAN NEE CHAPTER FIVE—— THE HOLY CITY, NEW JERUSALEM * 17-17)

神爱世人 耶稣爱您

Jesus the Lord God loves you

多伦多教会欢迎您

​Welcome to the church of God in Toronto!

 
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