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英文原文
Hitherto the prophecy of this book has presented to us a very remarkable mixture of light and shade, prosperity and adversity, mercy and judgment, in the conduct of divine Providence towards the church in the world: now, at the close of all, the day breaks, and the shadows flee away; a new world now appears, the former having passed away. Some are willing to understand all that is said in these last two chapters of the state of the church even here on earth, in the glory of the latter days; but others, more probably, take it as a representation of the perfect and triumphant state of the church in heaven. Let but the faithful saints and servants of God wait awhile, and they shall not only see, but enjoy, the perfect holiness and happiness of that world. In this chapter you have, I. An introduction to the vision of the new Jerusalem, Re 21:1-9. II. The vision itself, Re 21:10-27, etc.
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The New Jerusalem (95 AD)
简体中文
新耶路撒冷（公元95年）
¹ 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。
² 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。
³ 我听见有大声音从宝座出来，说：看哪，神的帐幕在人间。他要在他们中间支搭帐幕。他们要作他的子民，神要亲自与他们同在，作他们的神。
⁴ 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。
⁵ 坐宝座的说：看哪，我将一切都更新了。又说：你要写上，因这些话是可信的，是真实的。
⁶ 他又对我说：都成了。我是阿拉法，我是俄梅戛；我是初，我是终。我要将生命泉的水白白赐给那口渴的人喝。
⁷ 得胜的，必承受这些为业。我要作他的神，他要作我的儿子。
⁸ 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。
我们在此有教会将来境界之福气更概括的记述，最稳妥的理解应是属天的境界。
一、如今一个新世界向我们眼前展开（启21:1）：「我看见一个新天新地」；即一个新的宇宙；因为我们以为世界乃由天与地构成。所谓新地，我们可以理解为人体的一种新状态，正如他们的灵魂有一个天堂。这世界如今并非新造，而是新开，并为一切作其后嗣的人所充满。新天新地到那时并不分开；圣徒的地，他们得荣耀的身体，如今要成为属灵属天的，适合那纯洁明亮的居所。为给这新世界的开端让路，旧世界连同它一切的纷扰与动荡都「过去了」。
二、在这新世界中，使徒「看见圣城新耶路撒冷由神那里从天而降」，并非按地点而言，而是按其本源而言：这新耶路撒冷就是教会处于其新而完全的状态，「预备好了，就如新妇妆饰整齐，等候丈夫」，以智慧与圣洁一切的完全为装饰，配得在荣耀中完全享受主耶稣基督。
三、神与他百姓同在的有福同在在此宣告并令人赞叹：「我听见有大声音从宝座出来，说：看哪，神的帐幕在人间」等（启21:3）。请观察：1. 神与他教会同在就是教会的荣耀。2. 圣洁的神竟愿与世人中的任何人同住，这乃是奇妙的事。3. 神与他百姓在天上的同在不会像在地上那样被打断，他必永远与他们同住。4. 如今神与他百姓之间所立的约、所有的利益和关系，在天堂必要完全充满、得以完全。「他们要作他的子民」；他们的灵魂要被改变像他，充满他们对他的关系所要求的一切爱、尊崇和以神为乐，这就构成他们完全的圣洁；他也要作他们的神：「神要亲自与他们同在，作他们的神」；他亲自与他们同在，他的爱完全向他们显明，他把荣耀加给他们，这就是他们完全的幸福；那时他必在己方完全履行这关系的本分，正如他们在他们一方所要行的。
四、这新的有福境界将脱离一切烦扰与忧愁；因为 1. 先前一切烦扰的后果都要被消除。他们从前因罪、因苦难、因教会的灾祸常常流泪；但如今「一切眼泪都要被擦去」；先前忧愁的痕迹与记忆都不再存留，除非为使他们如今的福气更显浩大。神自己如同他们慈爱的父，用他亲切的手「擦去」他儿女的「眼泪」；而当神来擦去他们眼泪之时，他们当初的眼泪并不是白流的。2. 将来一切忧愁的缘由都必永远除掉：「不再有死亡，也不再有疼痛」；所以「不再有悲哀、哭号」；这些是他们先前状态中所常有的事，但如今「以前的事都过去了」。
五、这有福境界的真实与确定，由神的话语与应许所印证，并命定要写在书上，作为永远的记录（启21:5-6）。这异象的主题如此重大，对教会和神的百姓如此紧要，他们需要最充分的保证；所以神从天上重复并印证其真实性。况且，这异象传出与应验之间必经过许多年代，其间必有许多大试炼介入；所以神要把它写在书上，作为永远的记念，给他百姓不断使用。请观察：1. 应许的确定性在此断言：「这些话是可信的，是真实的」；接着又说「都成了」，正如已经成了一般稳妥。我们可以、也当把神的应许当作现时的兑付；他既说「我将一切都更新了」，便是「成了」。2. 他以他尊荣的称号作为完全成就的凭据或担保，即「阿拉法和俄梅戛、初与终」的称号。世界与教会的起头与开端是他的荣耀，照样，完工他所开始的工、不留下任何不完全，也是他的荣耀。他的权能与旨意既是一切事物的首因，他的喜悦与荣耀便是末后的目的，他必不失落他的计划；否则他就不再是「阿拉法和俄梅戛」了。人所开始的设计，未必能带到完全；但「神的筹算必立定」，他必成就他一切所喜悦的。3. 他百姓对这有福境界的渴慕，构成其真实与确定的又一个证据。他们渴慕无罪完全的境界，渴慕不间断地享受神，神也在他们里面造出这些渴慕，这些渴慕不能被任何别的事物所满足，所以若使他们失望，必成为灵魂的折磨；但神的良善与他对他百姓的爱，既在他们心中造出圣洁属天的渴望，却又不赐他们当得的满足，这与他的性情不符；所以他们可以确信，当他们胜过眼前的艰难之后，「他必将生命泉的水白白赐给他们喝」。
六、这将来福气的伟大在此宣告并加以说明：1. 论其白白领受——这是神白白的恩赐：「他将生命的水白白赐给」；这不会使其百姓少生感激，反而更增。2. 论其丰盛。那时神的百姓躺在一切福气之源的源头：他们「承受这些为业」（启21:7）；享受神，便享受万有。他是「万有之上的万有」。3. 论他们享受这福气的凭借与名分——借着承受的权利，作为「神的儿子」，这名分在一切名分中最为尊荣，因它来自与神自己如此亲近、如此亲爱之关系；又最为稳妥、不可剥夺，它不能比其所由出的关系更早止息。4. 论恶人迥然不同的状态。他们的苦难有助于说明圣徒的荣耀与福气，并说明神向他们所施区别的恩慈（启21:8）。在此请观察：（1）那些灭亡之人的罪，其中首先提到的是他们的怯懦和不信。「胆怯的」在这黑色名单上居首。他们不敢面对信仰的艰难，他们奴性的惧怕出自他们的不信；但那些怯懦得不敢背起基督十字架、向他尽本分的人，竟又放肆地陷入各样可憎的恶行——「杀人、淫乱、行邪术、拜偶像和说谎」。（2）他们的刑罚：「他们的分就在烧着硫磺的火湖里，这是第二次的死」。[1] 他们不能为基督在火刑柱上焚烧，却必为罪在地狱中焚烧。[2] 他们在肉身死后再死一次；头一次死的痛苦与恐惧，要把他们交给第二次死那更大得多的恐惧与痛苦，去死，并永远在死。[3] 这苦难将是他们当得的分与业，是他们公正应得的，也是他们实际所拣选的，更是他们借自己的罪为自己所预备的。如此，被定罪之人的苦难必要显明得救之人的福气，而得救之人的福气也要加重被定罪之人的苦难。
英文原文
The New Jerusalem (95 AD)
¹ And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
² And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
³ And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
⁴ And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
⁵ And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
⁶ And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
⁷ He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
⁸ But the fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death.
We have here a more general account of the happiness of the church of God in the future state, by which it seems most safe to understand the heavenly state.
I. A new world now opens to our view (Re 21:1): I saw a new heaven and a new earth; that is, a new universe; for we suppose the world to be made up of heaven and earth. By the new earth we may understand a new state for the bodies of men, as well as a heaven for their souls. This world is not now newly created, but newly opened, and filled with all those who were the heirs of it. The new heaven and the new earth will not then be distinct; the very earth of the saints, their glorified bodies, will now be spiritual and heavenly, and suited to those pure and bright mansions. To make way for the commencement of this new world, the old world, with all its troubles and commotions, passed away.
II. In this new world the apostle saw the holy city, the new Jerusalem, coming down from heaven, not locally, but as to its original: this new Jerusalem is the church of God in its new and perfect state, prepared as a bride adorned for her husband, beautified with all perfection of wisdom and holiness, meet for the full fruition of the Lord Jesus Christ in glory.
III. The blessed presence of God with his people is here proclaimed and admired: I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, etc., Re 21:3. Observe, 1. The presence of God with his church is the glory of the church. 2. It is matter of wonder that a holy God should ever dwell with any of the children of men. 3. The presence of God with his people in heaven will not be interrupted as it is on earth, but he will dwell with them continually. 4. The covenant, interest, and relation, that there are now between God and his people, will be filled up and perfected in heaven. They shall be his people; their souls shall be assimilated to him, filled with all the love, honour, and delight in God which their relation to him requires, and this will constitute their perfect holiness; and he will be their God: God himself will be their God; his immediate presence with them, his love fully manifested to them, and his glory put upon them, will be their perfect happiness; then he will fully answer the character of the relation on his part, as they shall do on their part.
IV. This new and blessed state will be free from all trouble and sorrow; for, 1. All the effects of former trouble shall be done away. They have been often before in tears, by reason of sin, of affliction, of the calamities of the church; but now all tears shall be wiped away; no signs, no remembrance of former sorrows shall remain, any further than to make their present felicity the greater. God himself, as their tender Father, with his own kind hand, shall wipe away the tears of his children; and they would not have been without those tears when God shall come and wipe them away. 2. All the causes of future sorrow shall be for ever removed: There shall be neither death nor pain; and therefore no sorrow nor crying; these are things incident to that state in which they were before, but now all former things have passed away.
V. The truth and certainty of this blessed state are ratified by the word and promise of God, and ordered to be committed to writing, as matter of perpetual record, Re 21:5,6. The subject-matter of this vision is so great, and of such great importance to the church and people of God, that they have need of the fullest assurances of it; and God therefore from heaven repeats and ratifies the truth thereof. Besides, many ages must pass between the time when this vision was given forth and the accomplishment of it, and many great trials must intervene; and therefore God would have it committed to writing, for perpetual memory, and continual use to his people. Observe, 1. The certainty of the promise averred: These words are faithful and true; and it follows, It is done, is as sure as if it were done already. We may and ought to take God's promise as present payment; if he has said that he makes all things new, it is done. 2. He gives us his titles of honour as a pledge or surety of the full performance, even those titles of Alpha and Omega, the beginning and the end. As it was his glory that he gave the rise and beginning to the world and to his church, it will be his glory to finish the work begin, and not to leave it imperfect. As his power and will were the first cause of all things, his pleasure and glory are the last end, and he will not lose his design; for then he would no longer be the Alpha and Omega. Men may begin designs which they can never bring to perfection; but the counsel of God shall stand, and he will do all his pleasure. 3. The desires of his people towards this blessed state furnish another evidence of the truth and certainty of it. They thirst after a state of sinless perfection and the uninterrupted enjoyment of God, and God has wrought in them these longing desires, which cannot be satisfied with any thing else, and therefore would be the torment of the soul if they were disappointed but it would be inconsistent with the goodness of God, and his love to his people, to create in them holy and heavenly desires, and then deny them their proper satisfaction; and therefore they may be assured that, when they have overcome their present difficulties, he will give them of the fountain of the water of life freely.
VI. The greatness of this future felicity is declared and illustrated, 1. By the freeness of it—it is the free gift of God: He gives of the water of life freely; this will not make it less but more grateful to his people. 2. The fulness of it. The people of God then lie at the fountain-head of all blessedness: they inherit all things (Re 21:7); enjoying God, they enjoy all things. He is all in all. 3. By the tenure and title by which they enjoy this blessedness—by right of inheritance, as the sons of God, a title of all others the most honourable, as resulting from so near and endeared a relation to God himself, and the most sure and indefeasible, that can no more cease than the relation from which it results. 4. By the vastly different state of the wicked. Their misery helps to illustrate the glory and blessedness of the saints, and the distinguishing goodness of God towards them, Re 21:8. Here observe, (1.) The sins of those who perish, among which are first mentioned their cowardliness and unbelief. The fearful lead the van in this black list. They durst not encounter the difficulties of religion, and their slavish fear proceeded from their unbelief; but those who were so dastardly as not to dare to take up the cross of Christ, and discharge their duty to him, were yet so desperate as to run into all manner of abominable wickedness—murder, adultery, sorcery, idolatry, and lying. (2.) Their punishment: They have their part in the lake that burns with fire and brimstone, which is the second death. [1.] They could not burn at a stake for Christ, but they must burn in hell for sin. [2.] They must die another death after their natural death; the agonies and terrors of the first death will consign them over to the far greater terrors and agonies of eternal death, to die and to be always dying. [3.] This misery will be their proper part and portion, what they have justly deserved, what they have in effect chosen, and what they have prepared themselves for by their sins. Thus the misery of the damned will illustrate the blessedness of those that are saved, and the blessedness of the saved will aggravate the misery of those that are damned.
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The New Jerusalem (95 AD)
简体中文
新耶路撒冷（公元95年）
⁹ 拿着七碗、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。 ¹⁰ 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。 ¹¹ 城中有神的荣耀；城的光辉如同极贵的宝石，好像碧玉，明如水晶。 ¹² 有大而高的墙，有十二个门，门上有十二位天使，门上又写着以色列十二个支派的名字。 ¹³ 东边有三门，北边有三门，南边有三门，西边有三门。 ¹⁴ 城墙有十二根基，根基上有羔羊十二使徒的名字。 ¹⁵ 对我说话的，拿着金苇子当尺，要量那城和城门城墙。 ¹⁶ 城是四方的，长宽一样。天使用苇子量那城，共有四千里；长、宽、高都是一样； ¹⁷ 又量了城墙，按着人的尺寸，就是天使的尺寸，共一百四十四肘。 ¹⁸ 墙是碧玉造的；城是精金的，如同明净的玻璃。 ¹⁹ 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； ²⁰ 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。 ²¹ 十二个门是十二颗珍珠；每门各自是一颗珍珠。城内的街道是精金，好像明透的玻璃。 ²² 我未见城内有殿，因主神全能者和羔羊为城的殿。 ²³ 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。 ²⁴ 列国要在城的光里行走；地上的君王必将自己的荣耀归与那城。 ²⁵ 城门白昼总不关闭，在那里原没有黑夜。 ²⁶ 人必将列国的荣耀、尊贵归与那城。 ²⁷ 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。
我们已经思想了用更概括的天上境界概念作为对新耶路撒冷异象的引言；现在我们来到异象本身。在此请留意：
一、向使徒开启这异象的那一位——「七位天使中的一位，就是那曾拿着七碗盛满末后七灾的」（启21:9）。神为他圣洁的天使预备了各种不同的工作与职事。有时他们要吹响神护理的号筒，向疏忽的世界发出清楚的警告；有时他们要将神怒气的碗倒在不悔改的罪人身上；有时又要向那些「承受救恩的人」揭示属天之事。他们欣然执行从神所受的每一样差遣；当这个世界到了尽头，天使仍要被大能的神使用，从事合宜而令人愉悦的工作，直到永永远远。
二、使徒得见这荣耀景象与远景的所在之处。他在恍惚之中被带到「一座高大的山」。人通常从这样的高处能最清楚地看见附近的城邑。那想要清楚看见天国的人，必须尽可能就近天国，登上异象之山、默想与信心之山，从那里如从毗斯迦山顶一般，眺望那天上迦南的佳美之地。
三、异象的内容——「新妇，羔羊的妻」（启21:10）；就是教会处于荣耀、完全、得胜的状态，以耶路撒冷为喻，有神的荣耀在其光辉中照耀——「新妇因她丈夫所加的华美而发光」；她在与基督的关系中荣耀，在他如今成全在她身上的形象中荣耀，在他照耀她的恩宠中荣耀。如今我们在城的比喻之下，看到对得胜教会的大段描述，其丰富与辉煌远超世上一切城邑；而这新耶路撒冷在此既按其外部，也按其内部向我们呈现。
- 这城的外部——「城墙」与「城门」，城墙为安全，城门为进入。
（1）为安全的城墙。天堂是一个安全的境界；在那里的人被城墙围护，将他们与一切邪恶和仇敌隔绝护卫：如今在关于城墙的记述中，我们留意：[1] 它的高度，我们被告知极高，「七十码」（启21:17），足以作装饰与保障。[2] 它的材质：「墙是碧玉造的」；一堵全用至贵宝石建成的墙，既坚固又光辉（启21:11）。这城有一堵既坚不可摧又至珍贵的墙。[3] 它的样式极为规整均匀：「城是四方的，长宽一样」。在新耶路撒冷里，众人在纯洁与完全上都将同等。在得胜的教会中将有绝对的合一与一致——这在地上是所缺欠、所盼望的，但要等到我们到了天上才能期待。[4] 城墙的尺寸（启21:15,16）：每边、每向「四千里」，全周共一万六千里。这里为神一切百姓预留了充足的空间——「在父的家里有许多住处」。[5] 城墙的根基，因为天堂是一座有根基的城（启21:19）；神的应许与权能、并基督的买赎，是教会安全与福乐的坚固根基。这根基按其数目被描述为「十二」，暗指十二使徒（启21:14），他们所传的福音教义就是教会建造在其上的根基，「基督自己为房角石」；至于这些根基的材质，则既多样又宝贵，以十二种宝石来表明，象征福音教义，或圣灵诸般恩典，或主耶稣基督本身种种美德之丰富与卓越。
（2）为进入的城门。天堂并非不可就近；进入至圣所的路已经开通；一切成圣的人都得着自由的接纳；他们必不致发现自己被关在门外。如今关于这些城门，请留意：[1] 它们的数目——「十二个门」，与以色列十二支派相对应。神一切真正的以色列人都将进入新耶路撒冷，正如每个支派都有进入地上耶路撒冷的门。[2] 其上所设的守卫——「十二位天使」，为要接纳属灵以色列的各支派，并将别人拒之门外。[3] 城门上的铭刻——「十二支派的名字」，表明他们有权得生命树，并得以从城门进入城内。[4] 城门的方位。城既有四方相等的墙，对应世界的四方——东、西、南、北——每边各有三个门，表明从地的各方都有人将安然抵达天国、在那里蒙接纳，并且从世界一处进入与从另一处进入一样自由；「因为在基督里并不分犹太人、希腊人，化外人、西古提人，为奴的、自主的」。各国各族各语言凡信靠基督的人，都借着他在此世的恩典中得以亲近神，在来世的荣耀中也是如此。[5] 这些城门的材质——都是珍珠，却又有极大的多样：「每门各自是一颗珍珠」，或指如此巨大的一颗单珠，或指单一品种的珍珠。基督就是重价的珠子，他是我们到神那里的道路。这世界没有任何事物足以完全表明天堂的荣耀。我们若能用强烈的想象之镜，默想这样一座城——就是这里所描述的，即便是其外部，这样一堵墙、这样的城门——这景象将何等令人惊叹、何等荣耀！然而，这不过是天堂本身微弱暗淡的表象。
- 新耶路撒冷的内部（启21:22-27）。我们已经看见了它坚固的墙、宏伟的门、荣耀的守卫；如今我们要被领过城门进入城内；我们在其中首先留意到的，是城内的街道，「是精金，好像明透的玻璃」（启21:21）。天上的圣徒行走在金子上。新耶路撒冷有其各条街道。天堂里有最精确的秩序：每个圣徒都有自己合宜的住处。天堂里有交通：圣徒那时虽然安息，却并非仅仅是被动的安息；那不是沉睡与无所作为的状态，而是令人喜悦的活动状态：「得救的列国要在城的光里行走」。他们穿白衣与基督同行。他们不仅与神相交，也彼此相交；他们的一切步伐都是稳固洁净的。他们「如同精金和明透的玻璃」一般纯洁明净。请留意：
（1）新耶路撒冷的殿，这不是人手所造的物质之殿，如所罗门和所罗巴伯所建的那殿，而是全然属灵属神的殿；「因为主神全能者和羔羊为城的殿」。在那里，圣徒超越了诸般圣礼条例的需要，而这些原是他们预备进入天堂的途径。目的既达，手段便不再有用。与神完全而直接的相交，将远胜福音制度的地位。
（2）这城的光。没有光之处，便不能有光辉与喜悦。天堂是「圣徒在光明中的基业」。但那光是什么？那里没有日月照耀（启21:23）。光是甘甜的，得见日头是令人愉悦的事。这世界若没有日头的光，将是何等凄凉！天堂里有什么可以填补这缺欠呢？那里并不缺日头的光，「因为有神的荣耀光照那城，羔羊为城的灯」。在基督里的神，将是天上圣徒知识与喜乐的永不止息的泉源；若如此，就不再需要日月，正如日头正午照耀之时，我们无需点亮烛火一样。
（3）这城的居民。他们在此以多种方式被描述。[1] 按其数目——是整个得救灵魂的列国；有人出自万国，也有人从某些国中有许多人出来。地上一切受印的群众，在天上都得救了。[2] 按其尊贵——其中有地上的君王与君王侯臣：大君王。神要使各种等级阶层的人都有一些来充满天上的住处，无论高低；而当最伟大的君王来到天堂，他们将看见自己从前一切尊贵荣耀都被这远胜的天上荣耀所吞没。[3] 他们不断进入这城：「城门总不关闭」。那里没有黑夜，所以无需关门。每时每刻都有人进来，而成圣的人总发现城门敞开；他们「得以丰丰富富地进入神的国」。
（4）这城的供应：万国的「一切荣耀与尊贵都要归与那城」。这世界中一切美好宝贵之物，在那里将以更精纯的方式、远超的程度得以享受——更明亮的冠冕、更美更永存的产业、更甘甜满足的筵席、更荣耀的侍从、更真实的尊荣感与更高位的尊荣职、更荣耀的心思情怀，以及比这世界历来所知更荣耀的形貌与容颜。
（5）一切属新耶路撒冷之人毫无搀杂的纯洁（启21:27）。[1] 在那里，圣徒身上不再存留任何不洁之物。在临终之时，他们要从一切具有玷污性质的事上得着洁净。如今他们感到恩典中可悲地搀杂着败坏，这妨碍他们事奉神，打断他们与神的相交，并截断了他面上的光；但当他们进入至圣所之时，他们便在基督血的洗净之盆中洗净，无瑕无疵地被献在父面前。[2] 在那里，圣徒中不容任何不洁之人进入。在地上的耶路撒冷，无论如何小心，总会有搀杂的相交。一些苦根会生出来扰乱并玷污基督徒团体；但在新耶路撒冷里，有一个完全纯洁的团体。第一，脱离那些显然亵渎的人。天堂里不接纳行可憎之事的人。在地上的教会中，有时可憎之事被行出来，庄严的圣礼被玷污、被献给显然邪恶的人，是为属世的目的；但这样的可憎之事在天上毫无地位。第二，脱离假冒为善的人，就是那制造谎言、自称是犹太人其实不是、而是说谎之人。这些人会潜入地上基督的教会，可能在那里隐藏很久，甚至一辈子；但他们不能闯入新耶路撒冷，那城完全保留给那些蒙召、被选、有忠心的人，他们都不仅记在天上可见教会的册子上，更记「在羔羊的生命册上」。
英文原文
The New Jerusalem (95 AD)
⁹ And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife.
¹⁰ And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of heaven from God,
¹¹ Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal;
¹² And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel:
¹³ On the east three gates; on the north three gates; on the south three gates; and on the west three gates.
¹⁴ And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb.
¹⁵ And he that talked with me had a golden reed to measure the city, and the gates thereof, and the wall thereof.
¹⁶ And the city lieth foursquare, and the length is as large as the breadth: and he measured the city with the reed, twelve thousand furlongs. The length and the breadth and the height of it are equal.
¹⁷ And he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of the angel.
¹⁸ And the building of the wall of it was of jasper: and the city was pure gold, like unto clear glass.
¹⁹ And the foundations of the wall of the city were garnished with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald;
²⁰ The fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst.
²¹ And the twelve gates were twelve pearls; every several gate was of one pearl: and the street of the city was pure gold, as it were transparent glass.
²² And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it.
²³ And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.
²⁴ And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.
²⁵ And the gates of it shall not be shut at all by day: for there shall be no night there.
²⁶ And they shall bring the glory and honour of the nations into it.
²⁷ And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life.
We have already considered the introduction to the vision of the new Jerusalem in a more general idea of the heavenly state; we now come to the vision itself, where observe,
I. The person that opened the vision to the apostle—one of the seven angels, that had the seven vials full of the seven last plagues, Re 21:9. God has a variety of work and employment for his holy angels. Sometimes they are to sound the trumpet of divine Providence, and give fair warning to a careless world; sometimes they are to pour out the vials of God's anger upon impenitent sinners; and sometimes to discover things of a heavenly nature to those that are the heirs of salvation. They readily execute every commission they receive from God; and, when this world shall be at an end, yet the angels shall be employed by the great God in proper pleasant work to all eternity.
II. The place from which the apostle had this glorious view and prospect. He was taken, in ecstasy, into a high mountain. From such situations men usually have the most distinct views of adjacent cities. Those who would have clear views of heaven must get as near heaven as they can, into the mount of vision, the mount of meditation and faith, whence, as from the top of Pisgah, they may behold the goodly land of the heavenly Canaan.
III. The subject-matter of the vision—the bride, the Lamb's wife (Re 21:10); that is, the church of God in her glorious, perfect, triumphant state, under the resemblance of Jerusalem, having the glory of God shining in its lustre, as uxor splendit radiis mariti—the bride comely through the comeliness put on her by her husband; glorious in her relation to Christ, in his image now perfected in her, and in his favour shining upon her. And now we have a large description of the church triumphant under the emblem of a city, far exceeding in riches and splendour all the cities of this world; and this new Jerusalem is here represented to us both in the exterior and the interior part of it.
1. The exterior part of the city—the wall and the gates, the wall for security and the gates for entrance.
(1.) The wall for security. Heaven is a safe state; those that are there are enclosed with a wall, that separates them and secures them from all evils and enemies: now here, in the account of the wall, we observe, [1.] The height of it, which, we are told, is very high, seventy yards (Re 21:17), sufficient both for ornament and security. [2.] The matter of it: It was as jasper; a wall all built of the most precious stones, for firmness and lustre, Re 21:11. This city has a wall that is impregnable as well as precious. [3.] The form of it was very regular and uniform: It was four-square, the length as large as the breadth. In the new Jerusalem all shall be equal in purity and perfection. There shall be an absolute uniformity in the church triumphant, a thing wanted and wished for on earth, but not to be expected till we come to heaven. [4.] The measure of the wall (Re 21:15,16): Twelve thousand furlongs each way, each side, which is forty-eight thousand furlongs in the whole compass, or fifteen hundred German miles. Here is room sufficient for all the people of God—many mansions in their Father's house. [5.] The foundation of the wall, for heaven is a city that hath her foundations (Re 21:19); the promise and power of God, and the purchase of Christ, are the strong foundations of the church's safety and happiness. The foundations are described by their number—twelve, alluding to the twelve apostles (Re 21:14), whose gospel doctrines are the foundations upon which the church is built, Christ himself being the chief corner-stone; and, as to the matter of these foundations, it was various and precious, set forth by twelve sorts of precious stones, denoting the variety and excellency of the doctrines of the gospel, or of the graces of the Holy Spirit, or the personal excellencies of the Lord Jesus Christ.
(2.) The gates for entrance. Heaven is not inaccessible; there is a way opened into the holiest of all; there is a free admission to all those that are sanctified; they shall not find themselves shut out. Now, as to these gates, observe, [1.] Their number—twelve gates, answering to the twelve tribes of Israel. All the true Israel of God shall have entrance into the new Jerusalem, as every tribe had into the earthly Jerusalem. [2.] Their guards which were placed upon them—twelve angels, to admit and receive the several tribes of the spiritual Israel and keep out others. [3.] The inscription on the gates—the names of the twelve tribes, to show that they have a right to the tree of life, and to enter through the gates into the city. [4.] The situation of the gates. As the city had four equal sides, answering to the four quarters of the world, east, west, north, and south, so on each side there were three gates, signifying that from all quarters of the earth there shall be some who shall get safely to heaven and be received there, and that there is as free entrance from one part of the world as from the other; for in Christ there is neither Jew nor Greek, Barbarian, Scythian, bond, nor free. Men of all nations, and languages, who believe on Christ, have by him access to God in grace here and in glory hereafter. [5.] The materials of these gates—they were all of pearls, and yet with great variety: Every gate one pearl, either one single pearl of that vast bigness, or one single sort of pearl. Christ is the pearl of great price, and he is our way to God. There is nothing magnificent enough in this world fully to set forth the glory of heaven. Could we, in the glass of a strong imagination, contemplate such a city as is here described, even as to the exterior part of it, such a wall, and such gates, how amazing, how glorious, would the prospect be! And yet this is but a faint and dim representation of what heaven is in itself.
2. The interior part of the new Jerusalem, Re 21:22-27. We have seen its strong wall, and stately gates, and glorious guards; now we are to be led through the gates into the city itself; and the first thing which we observe there is the street of the city, which is of pure gold, like transparent glass, Re 21:21. The saints in heaven tread upon gold. The new Jerusalem has its several streets. There is the most exact order in heaven: every saint has his proper mansion. There is converse in heaven: the saints are then at rest, but it is not a mere passive rest; it is not a state of sleep and inactivity, but a state of delightful motion: The nations that are saved walk in the light of it. They walk with Christ in white. They have communion not only with God, but with one another; and all their steps are firm and clean. They are pure and clear as gold and transparent glass. Observe,
(1.) The temple of the new Jerusalem, which was no material temple, made with men's hands, as that of Solomon and Zerubbabel, but a temple altogether spiritual and divine; for the Lord God Almighty, and the Lamb, are the temple thereof. There the saints are above the need of ordinances, which were the means of their preparation for heaven. When the end is attained the means are no longer useful. Perfect and immediate communion with God will more than supply the place of gospel institutions.
(2.) The light of this city. Where there is no light, there can be no lustre nor pleasure. Heaven is the inheritance of the saints in light. But what is that light? There is no sun nor moon shining there, Re 21:23. Light is sweet, and a pleasant thing it is to behold the sun. What a dismal world would this be if it were not for the light of the sun! What is there in heaven that supplies the want of it? There is no want of the light of the sun, for the glory of God lightens that city, and the Lamb is the light thereof. God in Christ will be an everlasting fountain of knowledge and joy to the saints in heaven; and, if so, there is no need of the sun or moon, any more than we here need to set up candles at noon day, when the sun shineth in its strength.
(3.) The inhabitants of this city. They are described here several ways. [1.] By their numbers—whole nations of saved souls; some out of all nations, and many out of some nations. All those multitudes who were sealed on earth are saved in heaven. [2.] By their dignity—some of the kings and princes of the earth: great kings. God will have some of all ranks and degrees of men to fill the heavenly mansions, high and low; and when the greatest kings come to heaven they will see all their former honour and glory swallowed up of this heavenly glory that so much excels. [3.] Their continual accession and entrance into this city: The gates shall never be shut. There is no night, and therefore no need of shutting up the gates. Some one or other is coming in every hour and moment, and those that are sanctified always find the gates open; they have an abundant entrance into the kingdom.
(4.) The accommodations of this city: All the glory and honour of the nations shall be brought into it. Whatever is excellent and valuable in this world shall be there enjoyed in a more refined kind, and to a far greater degree—brighter crowns, a better and more enduring substance, more sweet and satisfying feasts, a more glorious attendance, a truer sense of honour and far higher posts of honour, a more glorious temper of mind, and a form and a countenance more glorious than ever were known in this world.
(5.) The unmixed purity of all who belong to the new Jerusalem, Re 21:27. [1.] There the saints shall have no impure thing remaining in them. In the article of death they shall be cleansed from every thing that is of a defiling nature. Now they feel a sad mixture of corruption with their graces, which hinders them in the service of God, interrupts their communion with him, and intercepts the light of his countenance; but, at their entrance into the holy of holies, they are washed in the laver of Christ's blood, and presented to the Father without spot. [2.] There the saints shall have no impure persons admitted among them. In the earthly Jerusalem there will be a mixed communion, after all the care that can be taken. Some roots of bitterness will spring up to trouble and defile Christian societies; but in the new Jerusalem there is a society perfectly pure. First, Free from such as are openly profane. There are none admitted into heaven who work abominations. In the churches on earth sometimes abominable things are done, solemn ordinances profaned and prostituted to men openly vicious, for worldly ends; but no such abominations can have place in heaven. Secondly, Free from hypocrites, such as make lies, say they are Jews, and are not, but do lie. These will creep into the churches of Christ on earth, and may lie concealed there a long time, perhaps all their days; but they cannot intrude into the new Jerusalem, which is wholly reserved for those that are called, and chosen, and faithful, who are all written, not only in the register if the visible church, but in the Lamb's book of life.
至此，本书的预言向我们展现了：在神对世上教会的护理之中，光与影、兴盛与艰难、怜悯与审判奇妙地交织；如今到了末了，破晓临到，阴影消散；一个新世界出现，因为先前的天地已经过去。有人愿意将这最后两章中所说的一切，理解为教会即使在今世、在末后日子的荣耀中的光景；但另一些人更合理地认为，这是教会将来在天上完全而得胜之状况的描述。只要神的忠心圣徒与仆人稍加忍耐，他们不仅要看见，更要享受那世界的完全圣洁与福乐。本章我们看见：一、对新耶路撒冷异象的引言，启 21:1-9。二、异象本身，启 21:10-27，等等。